'U?
Vol. VII, No. 1 ] [ January, 1965
JOTI^y
PURAN : &";: !A
I -is , "i, * r ^4"^ *
f Half-yearly Bulletin of the Purtltia-Department ]
With the financial assistance from the Ministry of Education,
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Htnul of Suuskru ! > |4,, \!,-, h.*-. 5
Dr, Vasuiievii S, Aguiw^k, M, \, rh t , u, i " ;
Professor, Colirge of tii^'ih^y, I'-n' juas If: 4r I '.%.. ;*.\
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Vol. VIL, No. 1 ]
Contents
By SJiri Om Prdkaslr,
Research Fellow, Allahabad University,
Allahabad.
Pages
1 ^ CTI TFratefjfa: [ Eulogy of Gayatrt by Rudra ] 1-5
(Compiled with note By Sbri Anand Swarup
2. Sakhas of the Yajurveda in the Puranas 6-17
^% ftfegi: ^rai: ]
By i)r. G-anga Sagar Rai, M.A., PliJ)., ;
Research Assistant, Purana Department,
Fort R,-i:r.";;-.i--.
3. g^Tcrq (Morning Prayer) 18
(Compiled from the Vamana-Purana)
4. The Katha Literature and the Puranas 19-86
By Dr. LudwiJe Sternbaeh, LL.D. ;
United Nations, Grand Central, New York.
5. The Story of Sukii in the Mahabharata and the 87-127
Puranas : A Comparative Study [
By Prof. VM. Bedekar ;
Bhandarkat Oriental Research Institute,
Poona,
6. The Problem of the First Traditional King 128-136
C wise Sayings from the Puraiias ] 137-143
(Compiled from the BhSgavata-Purana)
By Shri Haradeva Prasad Tripathi, M.A.,
Formerly Research Assistant,
All-India Kashiraj Trust.
8- Sesa The Cosmic Serpent [ SWlspgj ] 144-149
~By Mrs. Stindliit ~$. Dange ; Nagpur.
9. Parana Tradition in Bengal [cfrsi^f JU^TCWl] 150-157
By Prof, Qhintaharan Chakravarti ; Calcutta.
10. f^SfJI^T 1 ^^ ^^T^L E Th - e ^aiva Philosophy in the Siva-
Purana] . 158^169
By Pt. Vraja Vallabh Dwiveda ;
Varanaseya Sanskrit University, Varanasi.
11. Some Aspects of the Vamana-Purana [qTOng^pir-
170-182
By Dr. B. H. Kapadia ;
Reader in Sanskrit, Vallabh Vidyanagar.
Notes
12. Some New Light from the Skanda-Purana on the
Dharana Gotra of the Guptas [gH^rat cTRWft^f%^%
183-185
By Dr. DasJiaratha Skarma ;
Delhi University, Delhi.
The Purarias on the Audumbaras [^\^ sft|^^3] 186-190
By Prof, KaLyan Kumar Das Gt-upta,
Lecturer in Ancient Indian History and Cul-
ture, Calcutta University, Calcutta.
[A Note orv the article on the
Siva-Purina] 1 9^193
By Ft. Rojezhwar Shastri Dravid.
Principal, Sanga-Veda Vidyalaya, VaranasL
( iii )
15, KmRR: [The word 'Sthantf] 194-196
i " i, w\ \ * 4 ** *
By Pt MAmckryd Adya ;
Purana-Department, Fort Ramnagar,
16. w S^pft 3 flTOft E The auotatioas of the
Puranas in the Danasagar] 197-200
By Pi Himm MiAr^
Ptuana Department, Fort Raranagar.
17, SPW^^p^lf^ 201
18, Activities of the All-India Kashiraj Trust
202 - 211
19, Book-Review ( jwgrtll ) 212-213
Review of 'Elements of Poetry in the
Mahabharata' By Dr. BX Skrm
Reviewed by Dr, SidHlmn Bkttmr^
Professor and Head of the Department of
Sanskrit & Pali, Banaras Hindu University.
snoft SfafiRT OTT U
n ^ ? o
OTFRT II
li ^ ? ^ ll
ll ^n ii
ll ^^ 11
: II ^^ II
u
II ^ ? <2 II
FURANA [Vol. VII., No. 1
s i qwr 3rra; II 3^? n
fefe sft: fJWJ ^ff: t^^fl Rtfe: ^R[ gsiT I
n ^^^ u
II
i
%ST fq^ml n ^=i n
=3 n ^^ u
: n
n ^ R <i u
i
i$ ^^^ u
i
=3 li 3 ^ o u
^ ^ ^ ||
n ^^^ u
Jan., 1965]
n
ff?t qflRira OTq: II ^^^ ll#
[This /?<u^ deals with the three aspects or forms
of Goddess Gayatrl ; viz. (1) GayatrT as identified,
like SarasvatT, with speech and learning, (2) Gayatrl
as represented in her anthropomorphic form, and
(3) Gayatrl as conceived in her cosmic form.
(1) Gayatrl as identified with speech (or word) is
the famous Grayatrz-mantra of the Vedas, ftcSlf^Jo (^0
3.62,10, snr 3 6.3.10, ^rRo 3.35, to ^ 1.5.6,4,
^o srro 1,11,2). In the form of this Grayatrl-mantra
Gayatrl has been called here as the Veda-ntata (Mother
of the Vedas), and as consisting of the eight syllables.
Elsewhere also in the Padma-Purana (Srsti-Kh.).
Gayatrl herself refers to her mantra-form and calls
herself as the Veda-mata and astaksara "
*TT ^c^TT %WT?T^ t" (V. 17.278 cd),
S
H f> (284 cd, 285 ab), fitf srSWRr f^Tcfl ^T^' ? (285 c),
i: n" (286), "srTrp4 *nr sn^ ?ra^t ^t ^if^irFcf \
f^sr: g^f^gr: n" (287) etc.
The word-form of GayatrT is not only limited to
the ftly * V'-/- ". /.-' alone, but also includes all the
letters ( STSKlfrr ^ ^RrtPT ) and the sevenfold speech
(3TS?f Haf%^TT cTOT) in the form of the seven principal
metres of the Vedas, and the seven notes of the
garnnt. Like Gayatrl as the Saptavidha Vam (as
mentioned in this atuti of the Padma-Purana) Saras-
* Sloka numbers From 316 onward have been re-arranged according to
the sense.
PURANA [Vol. VII., No. 1
vatt has also been mentioned as Sapta-svasa (having
seven sisters) in the Rgveda (6.61.10), and Sayana
explains it as 'SB &m nwzrretfo $H ^fStfe'; and in the
Brahma-Vaivarta-Purana (BvP), SarasvatI also has
been spoken of as %^JftcraeTRcn55^^faafr' (II. 1.34).
In the form of learning or Vidya Gayatrl has
been identified here with all the Stuti-sastras (treatises
consisting of and dealing with divine praises), CratJias
(traditional songs or verses), Bhasyas (commentaries ;
cf. also 'atrerrc*W ziT Mt' said of SarasvatI in BvP.
II. 5. 16), and Sastras (religious, philosophical and
scientific treatises).
(2) In her anthropomorphic form Gayatrl has
been represented here as of the fairest colour, white
like the moon. The exquisite beauty of the various
parts of her body is described here in a very picture-
sque style.
According to the Padma-P. (V. 16) she was
originally a gopa-leanya (daughter of a cowherd). When
Brahma commenced his great yaj&a. in Puskara, he
sent for his wife Savitrl to join the ceremony, but
when Savitri delayed, Brahma asked Indra to search
for another wife so that the auspicious time fixed for
the commencement of the yajfta, might not lapse.
There-upon Indra brought a gopa-kanya and married
her to Brahma with the </ctridhari;i ceremony. She
thus became the Younger co-wife of Savitrl, hence
she has been called here in this stuti as
(Younger sister of Savitri). This nopi-k uiya was the
Goddess Gayatrt. Accompanied with her Brahma
commenced the yajfia. During the ceremony Gayatrl
blessed the gods and goddesses, and on this occasion
Rudra praised Gayatrl with the above stotra.
The special characteristic of Gayatri's anthro-
pomorphic form, as mentioned here, is her holding in
her hand a deer-horn ( 'Wtf ^ Iff 312 c). Else-
J .5 J. U J J Vj^yxM "! '"I tl ~^^*M ^
where also the Padma-Purana mentions this characte-
ristic "TJ^^JW*^ ^rt^rr ^n^r^fiT^sf^scfT i q^jHngn'
1 ?5 (V. 16. 187),
(V. 17. 134), etc.
In the iconographical representation Gayatrl has
been mentioned in this Stuti as seated on the left side
of Brahma, and Savitrl on his right side in all the
temples of Brahma (SI. 327), but specially in Puskura
as mentioned in Pd. P., V. 29. 81. Elsewhere also the
Padma-P. refers to this fact when Savitrl says to
Gayatrl "*NN>T*f c^f =^3 Sfentf W*Tu%KIT I
i
SOT: u
( v. i. jftq^qj ) 5^ f^g wfercn u ^v. 29.
78-81). The Matsya-Purana in its iconogruphical
Chapter (An. 260), however says '3WTI85fs?ir grf^lf
?ferd i sre^rata \ %% i ^^T?3S^ ^T^f: %aw| q^ u
(SI. l-H-45). (108 places of Brahma-worship are
mentioned in the Padma-Purana, V. 29. 132-159).
(3) In her cosmic form Gayatrl has been men-
tioned here as J r isva-rupa i. e. manifested in all the
forms of the universe. She is the essence of every
thing in the world, e. g. She is the beauty of the
beautiful, the light of the luminaries. (Si. 329).
Her pantheistic aspect is also clear here. She is
Brahmani, LaksmI and Uma, and also the Mother of
all the gods. In the form of the earth she is the
supporter of all the beings.
The worship of Gayatrl destroys even the fear of
death, and the man who recites this stotra is said to
obtain all success ].
ANAND SWARUP GUPTA
SAKHAS OF THE YAJURVEDA IN THE PUR ANAS
BY"
GANGA SAGAR RAI
I
sgqs55rTfTf
fafegrci
The Yajurveda is a collection of 'Mantras' meant for the
sacrificial purposes. The word YajuG is defined by some as a mantra
in verse having indefinite number of syllables. 1 Others hold that
Yajjus is what is composed in prose.* Others define it negatively
and say that Yajus is that which is not RK and Saman. 3 Hence
it may be said that the Yajurveda is a mixture of prose-formulae
and verses generally meant for sacrifice. The Yajurveda is a
ritual literature and hence variations in it are more natural than
in the other Vedas. Today we actually possess, not only in
tradition, as in the case of other Sarhhitas, but in actual form,
no less than six complete Sarhhitas of the Yajurveda.
Like the Rgveda, here too, in the case of the Sakhas of
the Yajurveda authorities differ about the number of the schools
of the Yajurveda. The Caranavyuha of Saunaka 4 gives the
number of the Yajurvedic schools as 86. On the other hand,
the Muktikopanis-i 5 mention 109 Sakhas of the Yajurveda!
2. tKitcw *if : t
3.
Sl - ltra> 2t
nftM (p-t n, P. 31 , chaukhamba
5- * (Muktikopani ad.)
Jan., 1965] SAKHAS OF THE YAJURVEDA IN THE PQRAXAS
The ^ A tharvan Caranavyuha 6 is aware of 24 akhas
Mahabharata 7 narrates hundred and one Sakhas and ii | Co
firmed by Divyavadana 8 and the Mahabhasya. 9 The Ah'rbr lh ...... -"
Samhita is of the same view. 10 The Vayu-Purana" git-
the same number which is supported by the Brahmanda-Purana
me Kurma-Purana speaks of hundred Sakhas.' 3 The Vfenu
PurSga differs and according to it the number of the Sakhas of "the
Yajur-Veda is 42." The number 101 however is favoured by most
of the authorities and it is con6rmed also by the colophon* occu
ring m some MSS of the Kathaka-Sarhhita. 16
IMPORTANCE OF YAJURVEDA.
According to some of the Puranas, the Yajurveda is the
earliest Veda and the remaining three Vedas sprang from it. 18
The large number of the Sakhas of the Yajurveda indicates the
popularity and wide currency of this Veda. In this connection
Prof. Weber is right when he remarks, "the Yajurveda to which
now we turn, is distinguished above the other Vedas by the great
number of different schools which belong to it." 17
6. 5f5T q^ ?q ^grernRr ^f?cf I Atharvan Pariiista, 49.
7.
, 353.33.
s. 1^27 ^i^[ins^|iirr SIMF i ^^fk?rcqisgzfg> ^^ ^^txr
f^?ffl[ I Avadana, XXXIII, (Gowel & Neil's ed.).
9. ^g^qs^g^Tf^TJ | Mahabhaisya.
10. ^ra %PT ^ ?niTi ^zff ^r^^f>^?!T?T u xn. 9.
11. %&% ^Tfar^: sfttKT 3 T^ ^ stef <rr: J
^Icf^Tfer^ ^c^ q'gqt t fe^q'^T: Jl Vayu-P., 61. 26.
12. 5ra^Tfa37 i?r q^f ^ fe^?T^T: U Brah man .la-P., I. 35.30
13. Wrewt 3 ?I&%^ *^3*rore*tq II Kurma-P., I, 52.19
14. Viijnu-Purana, III. 5. 1 ; III. 5. 29.
15. ^^trR^r^T^TSSggsr^fw ftlT^ftt Quoted from Kathaka-
Sanikalana, Intro, p. 3.
16.
II Vis^u-Puraiia, III. 4. 11 ; Br.
P., 1. 34. 17 ; Vayu-P., 60. 17, Kurma-Purana, I. 52. 16.
17. Weber, Lecturers on the History of Indian Lit., P. 35
8 i*! ! 1 ! PURANA [Vol. VII., No. 1
The Yajurveda is divided into two divisions the White or
tfukla Yajurveda and the Black or Ersna Yajurveda. The number
of the 6akhas of the Sukla Yajurveda is less than that of the
Krsna. For the sake of convenience we take first the Sakhas of
* *
the Sukla Yajurveda.
(A) Sakhas of the Sukla Yajurveda.
"The Chief difference between the Sarhhitas of the 'Black*
nnd the 'White' Yajurveda lies in the fact that the Vajasaneyi
Samhita contains only the Mantras, i. e. the prayers and sacrifi-
cial formulae which the priest has to utter, while the Samhitas
of the Balck Yiijurvcda, besides the Mantras, contain a presenta-
tion of the sacrificial rites belonging to them as well as discussions
on the same". 18 This Veda was taught to Yajnavalkya by Surya or
God Sun. According tj the Pur anas, Yajnavalkya was a student
of Vaisampayana. Once Vaisampayana was charged of killing a
Brahmana (brahmaliaty'a}. He said to his students to perform Vrata so
that he may be free from this sin. Yajnavalkya out of reverence to
his teacher, seeing his friends unable to perform such Vratot
requested his teacher to entrust this duty only on his shoulders.
In this connection he also expressed the incapacity of his
other friends to perform such Vrata. Hearing this from Yajna-
valkya, VsKsampSyuna was enraged. He asked Yajnavalkya to
return to him all the ndyas taught by him. Yajnavalkya vomitteci
all the Yajus-s taught by Vaisampayana and then prayed to Lord.
Surya for new ones. God Surya, pleased by his prayers taught
him new Yajus-s, the White Yajurveda. 19
The White or Sukla Ynjurveda has another designation ae
the ^Vajasaneyi Samhita'. According to Sayana '#' means
' (^ The ??i who was ^^ ^ ^.^ ^ ^
. The son of the sage Vajasani is Vajasaneya. He is
A Hiat>ry Qf ^ ^ ^ ^
Jan., 1965] SAKHAS OF THE YAJURVEDA IN THE PURANAS 9
also called Yajuavalkya. 40 According to the Visnu Purana God
Sun, while teaching the White Yajurveda to Yajuavalkya, took the
form of a horse, so all those who learnt this Veda were called
Vajins* 1 On the contrary, the Vayu-Purana narrates that Yajua-
valkya himself took form of a horse and learnt the Yajurveda
from the Sun. 28
Thus, Yajfiavalkya is the first ;\ f - .' of this Veda.
According to the Puranas he was a pupil of Vaisampayaoa and
the son of Brahmarata. In the Mahabharata, Vaisampayana is
said to be the Matula (maternal uncle) of Yajnavalkya,* 3 Yajria-
valkya acted as an adhvaryu-priest in the Rajasuya-sacrifice of
Yudhisthira. 2 * He was present in the court of Yudhisthira. 35 He
taught sacred knowledge to king Janaka, the Vaideha. 16 In the
Purarias he is said to be the pupil of Hiranyanabha. 27 In the
Visnu-Purana the name of Yajuavalkya's father is mentioned as
Brahmarata. 28 But in the Bhag. Purana the name appears as
Devarata (Bhag, XII. 6,64).
According to the references in the Puranas Yajnavaikya is
related to king Janaka of Mithila (Brahmanda II. 32.3 & 16 ;
34.27. 45-68). The Mahabharata also confirms this view, The
20. cnsr sfa s^ei ?nq^ i *sr?r' %
I: I
I) (Say ana's Intro, to Kanva-Bhasya)
si.
22. Sl^^q^n^^t mSR^zn^ $**& C^ayu ei.Sl ; Brahmanda, I. 35.25)
Pargiter thinks the version of Vayu and Brahmanda Puranas is
correct. He says "...and that the name Vajin arose because he was
a^va-rdpa-.-butVajin was misunderstood as a c horse% and so he !S
styled ASvarupa ( p . 323-324). Vis. misunderstanding, makes the Sun
appear aSva-rupa. Bhag. copied, (P. 324 footnote 1,-Ancient Indian
Historical Traditions).
23. saatiparvan 323.15. 24. Sabhaparvan, 33.35
25. Ibid. 4.12. 26. Santi-Parvan^chs, 310-313.
27. Bhag. IX. 12. 3-5 ; Visnu 4.4.107.
28. Visnu-Puraua, 3.5.2,
10 g^foiij- PURANA [Vol. VII., No. 1
same is repeated in the Mahavlra-carita of Bhavabhuti. Tb.e
Brhadaranyaka-Upanisad (cbs. Ill & IV) refers to the presence
of Y- : r? :. .";_. in the sacrifice of Janaka. The dispute between
Yujuuvalkya and Sakalya at the sacrifice of Janaka is variously
narrated in the Puranas (Br. II. 34. 32-67 ; Vayu, Ch. 60). In tfae
Yogi-Yajnav.ilkya (III) and Yaj naval kya-Smrti (1-2) he is said
to be staying in Mithila ( M ithilastha) . On the other hand, in ttie
Skanda-Purana he is associated with Saurastra. 29 As mentioned,
according to the Mahabharata he was present in the court and
sacrifice of king Yudhisthira. Thus we may surmise that tJfoe
major part of his life was connected with northern India. tic
may have also visited or temporarily resided in other parts of tlic
country. This is also confirmed by the wide currency of tills
Veda in Northern India. According to Pargiter the Vajasaneya
school was established in or by the time of Janamejaya III. 39
tiaMasoftJie Sulla YayurvedaThe ukla Yajurveda i
said to have 15 Sakhas. But unfortunately the texts about tlie
names of these akhas vary. Thus the Brahmanda-Puraiia men-
tions the following schools of this Veda : _
In the Vayu-Purana the names are as follows : _
-wf
U(Vayu,61.24
da 174,55.
HI waa the soa of Par|L ? ita (Pargiter P. 328 , 324.)
Jan., 1965] SAKHAS OF THE YAJURVEDA IN THE PURANAS il
The Visnu-Purana, after narrating the quarrel between
Yajnavalkya and Vaisampayana, says :
%
: \\ m. 5. 29.
In the Srlmadbhagavata, the Story of origin of the schools of
the White Yajxirveda is told and it puts its Sakhas as follows :
l| XIL 6 - 74
In the Caranavyuha of Sauuaka the following 15 Sakhas
are mentioned :
P. 32
In the Atharvan Caranavyuha, Say aria's Introduction
to the Kanvabhasya, Pratijna-Parisista and Aryavidya-
Sudhakara also these name are noted with some variations.
These differences are due to the fact that the writers of these
texts were not directly concerned with the tradition of these
akhas and in some cases it is possible that due to scribal
mistakes these discripencies occurred.
When such discrepancies occur in the texts it is not easy
to settle the correct names of these Sakhas. ( Pt. Bhagavad-datta
gives the following fifteen names of the Sakhas of the white
Yajurveda as generally acceptable :
Jabala, Baudheya, Kanva, Madhyandina, Sapeyi, Tapamya,
Kapola, Paundra-Vatsa, Avatika, Paramavatika, Parasara,
Vaineya, Vaidheya, Katyayana and Vaijavapa. 31
Now a brief description of these Sakhas is given here :
(1) The Jnlala, SaWia : In the Chandogya-up. the story
of a Jabala is narrated in detail. There he is regarded as the
31. Vaidika Vannaaya ka Ii.ih.usa, p. 266.
12 ipjiq -PURANA [Vol. VIL, No. 1
student of Haridrumata Gautama." In the Brhadaranyaka 83 a
Jabalay.ir, is said to be the pupil of Madhyandinayana. According
to the Mahabharata a Jabala was one of the Bra7imavadin-sons
of Visvamitra. 34 The Matsya-Purana mentions a JabSla. 35
A Jabali RSI is mentioned in the Vamana-Purana. This Rsi is
regarded here as son of Rsi Rtadhvaja. 36 Panini's acquaintance
with this Sakhg may be inferred from his mention of this name. 37
No Samhita or Brahmana of this Sakha is available. Only a
Jabalopanisad is available, but it is uncertain whether it originally
belonged to the Y. V. or Atharvaveda. A Jabala-. Darsanopanisad
belongs to the Samaveda. 88 In the epics Jabala is a gotra name. 89
(2) The Baudheya Sakha : The other variations of this
name are Baudhayana, Gaudheya, Gaudhayana and Audheya.
Nothing of this Sakha has come down to us. 39a No reference to
this name is traced. In the Mahabharata a Bodhi Pingala
appears as Adhvaryu-priest of King Janamejaya. 10 But it is
uncertain whether he is identical with the founder of this Sakha.
(3) The Kanva Sakha : This Sakha has preserved both
its Samhita and the Brahmana. It is one of the pronounced schools
of the White Yajurveda. According to the Maharrmva, the
Kaiiva-Sakha is first among the schools of the White Yajurveda
In the Visnu and the Bhagavata^ Puranas also it is referred
to as the first Sakha. It is very difficult to id
the founder of this Sakha among the various Kanvas of 'the
32. Chandogyaup. ? IV. 4, 15,
33, Brhadaranyaka-up., IV 6.
34, Anu^asana-parva, 4. 55.
35. Matsya-P.,198. 4.
36, Vumana-P., 63. 38 ff.
37. Pariini, VI. 3. S8.
33. Kalyana(U-ir I-..]--*...- p 709
* Hitariial Tradition p. 237.
*-
n Bh 5g ., xn. s. 74 ed .
Jan., 1965] SAKHAS OF THE YAJURVEDA IN THE PUR ANAS 13
Puranas. In some places he Is said to be a son of Apratiratba
and father of Medhatithi m ; Sakuntala was brought up in his
Asrama. 44 He is also said to be a sage and contemporary of
Krsna with whom he went to Mithila. He was invited by king
Yudhisthira to his Eajamya. He left Dvaraka for Pindaraka. 45
In other Puranas he is called an Angirasa and Mantrakrt.
Here his studentship of Yajnavalkya is confirmed. 46 At
some places he is said to be the son of AjamTdha. 4T According
to the Puranas the members of the family of the Brahmanas
originated from Kanva were called Kanvayanas. 48 According
to the Mahabharata Kanva was a brahmana of Kasyapa-gotra.
His hermitage was on the bank of river Malinl. 49 He
brought up Sakuntala and married her to DuSyanta. 50 From
these references It may be concluded that Kanva was a famous
personality of his age. Panini is also acquainted with Kanva. 51
The Sariihita and the Brahmana of the Kanvas are now
available- The Kanva-Samhita contains 40 Adliyayas, 328
AnuvaJcas and 2086 verses. 52 . The Madhyandina-Sarhhita contains
1975 verses. Thus, the Kanva Samhita has 111 verses more than
the Madhyandina-Samhita- The Brahmana of the Kanvas as
well as of the Madhyandinas is called the 'Satapatha-Brahrnana\
But there is some minor differences between the two Brahmanas.
In the Kanva-Satapatha, there are 17 Kandas, 104 Adhyayas and
6806 Kandikas, The subject-matter of both the Brahmanas is
same but the order is different. 53 The Kalpasutra of Katyayana
. For detail, see Pargiter, Ancient Indian Historical Tradition
pp. 225-226.
44. Bh g. IX. 20. 6-12. 18 ; Vi?nu. 4. 19. 5-6.
45. Bhag. X* 86. 18 ; XL 1. 12 ; X. 74. 7.
46. Brahmanda-P. 35. 28 ; Vayu, 61. 24.
47. Matsya, 49.46,
48. Visnu. IV. 19. 7.
49. I. 70 21-28.
50. Ibid, I. 73, 74.
51. 3ifl3lfcRfr *ft^ $ Panini, IV. 2. III.
52. For details see Kanva-Sarhhita, Ed. by Satavalekar, Aundha, 1943*
53. For details see Kanva-Satapatha, Ed, by Dr. W Caland,
latroduGtioa*
- VII., NO. 1
* prescribed for the followers of these SskhSs Accor ding ; to
* nf/w f the Hiranaya-kesi-sutra, Katya-
* fo ^ tbe schools." Tb. school of
U ^ateatoP^tra-Agar,, In ft.
yit. (a text of the Paficaratnns) the five rnarn
f..ll,vrs of the Paficaratra are said to be the followers of the
Kanva-sakha.' 5 From this statement a relation between the two
) The MJdliyandina gaMa : The Samhita and the Brah-
of this Veda are now in wide currency. At the present, the
followers of this Sakha are found in almost every part of
Northern India. The name of this Sakha as usual is derived
from the B?i Madhyandina. No personal account of this Rgi is
found in the Pviranas. Only he is said as the pupil of Yajna-
valkyn. Panini has referred to this name. 67 In the Samhita of
the Madhyandinas, there are 40 Adhyayas, 303 Anuvakas and
1975 verses. The Brahmana of the Sakha is called the Madhyan-
dina-Satapatha. It has 14 KSndas, 100 Adhyayas, 64 Prapa-
$hakas, 438 Brahmanas and 7624 Kandikas. The rules laid down
by Katyayana Sutra are observed in the Sakha of the Madhyan-
dinas. Pargiter has placed the founder of this Sakha in the time
of Asvamedhadatta. 158
p) The Sapeyi Sakha : Other variations of this name are
Sapeya, S>aplyas and Sapheyas. Panini was aware of this name. 68
In the commentary on the Katyayana-Pratisakhya the name of
SSblya Sakha is twice referred to. 60 It is probable that the
Sablya-SakhS of the commentator is the Saplya-Sakha. Nothing
of this Sakha is known. The Puranas are silent about this Rsi.
54. Rvrepnf^^^ ^~:-r-.:.-;T:>r; r :
's Com. on HiranyateSm Sutra, beginning.
55. ^Tr
gayakhya Saifohita, I. 116.
56, CF. B. D. Upadhyaya, 'Bhagavata-Saiiipradaya' pp. 112.113.
57, 5"S^?r Ugtfjftf TRrc ^Bqff5[rr | Utadigana.
58, Ancient Indian Historical Tradition, p. 331.
59, sffcRFI qlH^^ laT^S 1 ?n^T -~S a unakadi-Gana
60, Ananta Bhatta's com. on Katy5yana-Pr. 3. 43; 3, 47.
Jan.,. 1965] SAKHAS OF THE YAJURVEDA IN THE PUR^NAS 15
(6) The Tapanlya Sakha : -This Sakha also, like many
others, exists only in references. No literature of this Sakha is
preserved. The other variations of this namj are Tapayanlya,
Tapayana and SthapanTya.
(7) The ITapola Sakha : This Sakha has been totally lost.
Even references to this school are not found. The variations of
this name are Kevala, Kapola and Kalapa.
(8) The Paundravatsa Sakha : The two other variations of
this name are Vatsa and Vatsya. According to the Mahabharata,
Paundra is the name of a country which was captured by Krsiia. 81
It may be probable that Vatsa, being the resident of Paiindra
country was called Paundravatsa. In the Tandya-Mahabrahmana
a quarrel between Vatsa ond Medhatithi is narrated. 82 Here both
Yatsa and Medhatithi are called Kanvas, In the Mahabharata
a Vatsa is said to be present in the sacrifice of J;.: !; -.r.- : :iv:i. l n
the Katyayana Srauta Sutra a Vatsa is mentioned. No literature
of this Sakha is known.
(9) The Avatt Sakha : This Sakha is also called as Avatika.
The name AtavT occuring in the Vayu-Purana and Brahmanda
Purana a is variation of Avati. No literature of this SakhS is avail-
able. Panim seems aware of this school. He has mentioned the
name of Avati. 63
(10) The Paramavatika tiakha, : From the name of this
5akha it appears that it was closely related to Avati or Avatika
akha and the difference between the two was minor. The version
of the Vayu-Purana is Farm. Nothing is known of this Sakha.
(11) Parasara- akha : The ancient textual tradition accepts
Parasara as the founder of a Sakha of the white Yajurveda.
Panini repeatedly mentions him. 64 Whether Panini intended to
mean this Parasara or some one else is not certain. The Maha-
bharata and the Puranas variously refer to Parasara. A Puragara
61. Dropaparva, 11. 15.
62. Tandya-MahabrahmaHLa, 14. 6. 6.
63. sn^Mr^f Panmi, IV. I. 57.
64. See, Gargadi-Gana, and Krgalvadi-Gana.
16 ^Oiq- PURANA [Vol. VIL, No. 1
is said to be the father of Veda-vyasa. The Dharma Sutra of
Parasara is available.
(12) The Vaineya-fiaWia : The other Variations of this name
are Vainateya, VTra-ni and Vainoya. Nothing is known about this
Sakha.
(13) The Vaidlieya $alcha : This Sakha is also completely
unknown.
(14) The Katyayana-$aklia :- The variant form of this
name is Kannteya, which is a corrupt form of this name. In the
Puranic list of the Sakhas of the White Yajurveda this name does
not occur. In the Caranavyuhas also this name is absent.
According to Max-M uller this Sakha was of later origin. The
Srauta and the Gfhya Sutras of Katyayana are available. From
the existence of the Katyayana Pratisakhya it may be inferred that
originally this Sakha had its own Samhita for which the Prati-
sakhya was written. Whether the Sutra-writer Katyayana and
Katyayana, the grammarian are identical is not known. A Katya-
yana Rsi is mentioned in the Mahabharata. 6a
(15) The Vaijavapa Sakha : Variations of this name are
Vaijaka, Vaijapa and Vaijava. & Grhya Sutra of this Sakha is
published* 66
As all the texts do not give the same names so many names
are not included in these 15 above-mentioned names. Some other
names mentioned in the Puranas are as follows :
(1) Audheya or Addha SaWta : According to the Brahmanda
Parana Addha is a Sakha of the White Yajurveda* The Vayu-
Purana has some different reading and it reads as Vidagdha.
Somewhere Udheya is also mentioned as the name of a Sakha.
Nothing is known about this Sakha.
65, SabhSparvan 7, 19.
66. Published in the Fourth All-India Oriental Conference Proceedings,
Vol. II. PP. 59-67
Jan,, 1965] SAKHAS OF THE YAJURVEDA IN THE PURANAS 17
(2) Tk Uddala fakha :-The Vayu-Purana refers to an
Uddala akh. The name may be a variant of Addha or Audheya,
Nothing has survived of this Sakha,
(3) Tk Galm &akU : According to Sayana and the Vayu
Purana a Galava Sakha belongs to the White Yajurveda, No
literature of this Sakha is available, In the Puranas we meet
with Galava several times. But whether this Galava and the
Sakhakara Galava are same is not certain.
(4) Th Gaudheya $a!tli~a : In the Samskara-Ganapati this
name is mentioned.
(5) Tie PvndrarSikfa : According to the Brahmanda-
Purana this Sakha is different from the Vatsa-Sakha.
(6) Tk faftiya StKht :-In the Brahmanda Purana this
name occurs.
This is the list of the Sakhas of the White Yajurveda. As
already remarked,it is possible that various names of this list may
be the corrupt forms of the other names of the Sakhas of the
Yajurveda, But at present we have no definite data to trace
their origin.
STSft
gef ^^
II R^ I!
i \
II R v i\
n
THE KATH& LITERATURE AND THE PURANAS
BY
LUDWIK STERNBACH
Tlf fftfe^ft^T
(*)
%fcf
( snRn? e,
i ]
20 {irq PURANA [Vol. VI L, No. 1
I. The Sanskrit Kaiha literature is usually written in prose
with mingled sententious stanzas, gnomic verses, maxims, apho-
risms \vhich are not always demanded even by the narrative ;
however, they are meant to embellish the tale and often to impress
the reader and to conduct or to convey In few words the gist of
the moral of the tale told- The tales are purposely constructed
as a frame for Subhasita-sanhgraha-s in which the authors included
as many similar sententious stanzas as they knew and thought
that the reader of the tales might like. These sententious stanzas
in metrical form* gnomic verses, maxims, aphorisms and adages
form an integral part of the tale literature. Each of the katlia
works usually contains different sententious stanzas and even
various versions of the same katlia work often contain different
sententious stanzas. Frequently the same sententious stanzas
were included in different katlia works ; they were either borrowed
from another katJta work, e. g. the Hitopadesa from the Pciuca-
tantra, or independently from the same primary source of Sanskrit
literature, or from the floating mass of oral tradition and wisdom
of the day,
Similarly the Purana-s in which many sententious stanzas
are preserved, with the exception of the Bhavisya-purana, which
contains in abridged form one of the katha works, viz.
the whole Vetalapaucavirhsatika, contain some sententious
stanzas which were probably borrowed independently from the
same primary source, or from the floating mass of oral tradition
and wisdom, as was the case with Jcatha works. As far as sen-
tentious stanzas in the Purana-s are concerned, only the Brhaspati-
sarnhitS of the Garuda-purSna is a complete work in itself ; it is
a collection of maxims, a Subhasita-samgraha, while the other
Puranas contain only mingled in the narrative sententious stanzas.
The Brhaspati-sarhhita of the Garuda-pnrana is identical with
one text of a Canakya's collection o maxims, viz. the Canakya-
raja-nlti-s5stra version, 1
1* See I*. Sternbach, 'The Canakya-rftja-niti-gastra and the Brhaspati-
SatfahitE of the Garu4a-purana> in the Annals of the Bhandarkar Or. Res.
Iwtitmtt, ABORI XXXVII, pp. 58-110 atvd 'Canakya's Aphorisms In
Jan., 1965] THE KATHA LITERATURE AND THE PURANAS 21
2. The connection between the Bhavisya-purana and one
of the important katha works, i. e. the Vetalapancavimsatika is
clear, since one of its six versions is found in the Pratisarga,
dvitiyakhanda of the Bhavisya-purana,
The Vetalapancavimsatika is known to exist in six versions:
in Ksemendra's Brhatkathamaujari, in Somadeva's Kathasarit-
sagara, Jambhaladatta's, ivadasa*s, Vallabhadeva's and
Bhavisya-purSna's.
Dandin, Subandhu and Bana mentioned that there existed
in the sixth century A. D, a work containing a collection of stories,
the Brhatkatha of Gunadhya, written in PaisacL It contained
inter alia the Pancatantra, the Kathasaritsagara, and the Vetala-
paucavirhsatika. This work, as many other literary works in
India, was lost; however, parts of it were preserved in two recen-
sions ; the Kasmirian and the Nepalese. As far as the Kasmirian
recension is concerned, parts of the Brhatkatha were translated, or
summarized, by two well-known Kasmirian poets ; they were
Ksemendra and Somadeva. Both probably worked independently:
Ksemendra made an abridgment of the Brhatkatha in his
versified Brhatkathamatijari, while Somacleva, few years later,
extracted from the Brhatkatha a number of fairy tales and
immortalized them in his versified Kathasaritsagara.
As far the Nepalese recension is concerned, it was preserved
by Buddhasvamin in his versified Brhatkatha-Sloka-samgraha ;
it is incomplete but is more original than the Kasmirian recension
and, therefore, seems often to be quite another work.
A- The two texts of the Kasmirian recension of the Brhat-
katha of Gunadhya contain the Vetalapancavirbsatika in its
earlier form, viz. Ksemendra's Brlmtkathamaujarl in the ninth
lamlaka (gucclia 2. 19-1221) and Somadeva's Kathasaritsagara in
the twelfth lambaka (taranga-s 75 to 99), The Brhatkathamarijarl
was probably written by Ksemendra about 1037 A. D. and the
Kathasaritsagara by Somadeva some thirty years later (between
1063 and 1081 A. D.), Both versions are versified.
B- Another version, almost entirely written in prose, is the
version. It contained onlv nineteen verses, none
[Vol, VII., No. 1
of which is found in any Sanskrit literary works ; these verses
were probably composed by Jirrbl::!liui,Mf 5 i himself. The Jam-
bhaladatta's version could not have been written later than the
sixteenth century and it is possible that it was written in the
fourteenth century.
C- A fourth version is the Sivadasa's version which was
written partly in prose and, partly in verse. It contains a large addi-
tion of verses, for the greatest part composed in kavya style ; these
verses are mainly aphorisms, but some of them are also narrative ver-
ses. The Sivadasa version is merely a recast in prose of Ksemendra's
version. One of the MSS of the Sivadasa version, viz. the Hu 1
MS*, is dated Samvat 1544 (1487 A. D.), therefore this version
could not have been composed later than the fifteenth century A.D.
D. A fifth version, the Vallabhadeva's version, which was
never edited yet, can be considered as an abridged text of the
Sivadasa version. It is written in prose and in verse and
frequently omits some verses though, on the other hand, occasio-
nally offers verses peculiar to it. The Vetala is called in this
version in the Hindi form : vaitala. It begins similarly as the
Sivadasa version ; its text is generally poor and ungrammatical
and is often mixed with vernacular forms. The last story, the
twenty-fourth, contains a new tale, vijz. of Solomon and the two
women. Undoubtedly, it was composed later than the Sivadasa
version.
E. To these five known versions of the Vetalapanca-
vimsatika, a sixth version should he added ; it is one which is
found in the Pratisarga, dvitlyakhanda of the Bhavigya-purana.
The Bhavisya-purana is of late date. The Pratisarga-parvan,
though nominally mentioned in the Bhavisya-purSna (I. 2, 2-3)
is practically a new work ; it mentions even the British rule in
India and names Calcutta and the Parliament. However, the
Naradlya-purana (1. 100, 10) mentioned that the Pratisaga-parvan,
known to it, contained various legends (fHMR^T^g. The
7 des &**" nach einerHandschriftvoa
1487 BtnchttMtr di< Vtrhandlugtn d<* konigl. Stichsischtn
Ktasse, 66 Bd., I Heft, 19U,
Jan,, 1965] THE KATHA LITERATURE AND THE PUR ANAS 23
Pratisarga-parvan contains a rramber of mythical stories* It is
not known when the VetalapancavimsatikS was included in the
Bhavisya-purana ; it is probably a quite recent abbreviation in
verse of the very popular VetalapancavimsatikS stones,
F- The style and the language of the six versions of the
Vetalapancavimsatika are quite different. Ksemendra's,
Somadeva's and Bhavisya-purana's versions were written entirely
in verse. Jambhaladatta's version was written almost entirely
in prose. ivadasa } s and Vallabahadeva's versions were a
combination of prose and verse.
Although the two versified versions, Ksemendra's and
Somadeva's, were older than the Jambhaladatta's and Sivadasa's
versions, the Sivadasa version preserved probably the original
form of the Vetalapancavimsatika ; in this form the main Sanskrit
Tcatfta* works were generally written. A combination of prose and
verse, with verses of mostly didactic nature, occurs in the
Paucatantra, the Hitopadesa, the Sukasaptati, the Vikramacarita,
etc. and that was probably the basic form of all JcatJia-works.
The last sentence of the Hu 1 MS, which belongs to the
Sivadasa version, states clearly that Sivadasa prepared a text
written in prose and in verse from a text written wholly in verse ;
therefore we find also in the Sivadasa version, among the text
written in prose, many remains of text written in verse. Sivadasa
probably used as the basis for his text the BrhatkathamanjarT
of Ksemendra ; this is also evident from the fact that four
of the last five stanzas of the Sivadasa version (viz. 25. 2, 3, 4
and 5) were borrowed verbatim from the Brhatkathamanjari of
Ksemendra (9,2, 1217 to 1222),
G. The six versions of the Vetalapancavimsatika contain
the same material. The correspondence of the tales included
in the Bhavisya-Purana version and in other versions of the
Vetalapaucavimsatika is given in the following table ; it does not
contain the Vallabhadeva version, since this version was never
edited before, but two additional texts of the Jambhaladatta
version are added, viz, the Nepali recension of the Jambhaladatta
24
PURANA
[Vol. VII., No. 1
version, based on one MS and the NewarT recension of the
Jambhaladatta version, as described by H. Jorgensen in ZDMG
75. 213-36.
iTPrKTTTrxTrr
_.
wr-
*rt
^Rl
iql^fRTt^pj
I Rli<ytf
H-HtfciTr
tlRrWMH,
'Intro-
Intro-
Intro-
Intro-
Intro-
Intro-
duction
duction
duction
duction
duction
duction
1
1
1
1
1
1
1
2
2
2
2
2
2
2
3
4
4
4
4
4
4
4
3
3
3
3
3
3
(5)
5
5
6
6
6
6
6
6
6
7
8
7
7
7
7
9
9
9
9
9
8
8
7
8
7
8
8
9
9
10
10
10
10
10
10
10
11
11
11
11
11
11
11
12
12
12
12
12
13
13
12
13
12
13
13
14
14
15
23
14
14
15
15
13
14
13
15
15
16
16
24
24
24
16
16
17
17
14
14
17
17
18
18
15
15
18
18
19
19
16
16
16
19
19
20
20
17
17
17
20
20
21
21
18
18
18
21
21
22
22
19
19
19
22
23
23
20
20
20
(21)
(21)
(21)
(22)
(22)
(22)
(23)
(23)
(23)
5
5
5
5
23
8
24
25
25
25
Con-
clusion
Con-
clusion
Con-
clusion
Con-
clusion
Con-
clusion
Con-
clusion
Jan., 1965] THE KATHA LITERATURE AND THE PURANAS 25
H. Since the Bhavisya-purana's version of the Vetala-
pancavimsatika is written in verse, similarly as the Ksemendra's
and Somadeva's versions, we do not find any sententious stanzas
in this version, while we find many in the &ivad3sa Aversion; some
of the latter occur also in the Purana-s*
3. The primary aim of this study is to show which metrical
stanzas in the Jcatka-works occur also in the Purana-s. It is not
intended to show in this study, with the exception mentioned
above, 3 any particular connection between the Purana-s and the
Tcatha-works for the reasons explained,* but to list only the identical
stanzas (although not always in the exactly the same wording)
and the similar stanzas in these two quite different types of
sources of Sanskrit literature. But here again an exception must
be noted; it refers evidently to the Brhaspati-sarhhita of the
Garuda-purana, since that Sarhhita is a Subhasita-samgraha in
itself and whenever so-called Canakya's stanzas were utilized in
JfcafAS-works (and these stanzas were the main source for the
Jcavya portions of the fertAS-literature) they also occur in the Brhas-
pati-sarhhita of .the Garuda-purana, Therefore a great number
of sententious stanzas identical in one of the to^S-works and
the Purana-s are found in the Brhatsarhhita of the Garuda-purana
and consequently in the Canakya-raja-niti-sastra version of
collections of Canakya's maxims.
4, The katha-works dealt with in this study are the
Pancatantra, the Hitopadesa, the Vikramacarita, the Vetala-
pancavimsatika and the Sukasaptati. With the exception of the
Hitopadesa, which is known to exist in one version only, and the
Vetalapaficavimsatika for which, for reasons of style, only the
Sivadasa version was taken into consideration, different versions
of the other Jcatha-works were consulted.
As far as the Pancatantra is concerned, the following
versions were taken into consideration; the Tantrakhyayika version
(PT, PTem, PTu, PT 2 ) 6 , the Southern version (PS, PD, PX)%
3. See paragraph 2 above.
4. See paragraph 1 above.
5. See abbreviations in paragraph 6.
4
[Vol. VII, NO. 1
the NepSlese version (PN) 5 , the tea** ornatior (PP) B and the
t xt.us rfifcr (Pts, PtsK, PM, PPY) S , branch of the 1 antra-
Un-ayika version, and F. Edgerton's "reconstructed" text of the
Pancatantra (PRE) B were consulted. 6
For the Vikran-^titn the Southern, the Metrical, the
Brief and the Jainistic recensions (VCsr, VCmr, VCbr VCjr)
were consulted and for the Sukasaptati the teat* ornatwr (Sto)
and the Mtt. *plidor ** & sA > StsM > 5 &S P ublished **
R. Schmidt were consulted.
5 The results] of this study are contained in the annex
which is divided into three parts. The first contains identical or
almost identical stanzaa in a Purana and in at least one text of a
ittif Ail-work. The second part quotes stanzas which contain similar
tb.iA.ghtf in a Purana and in at least one text of a JcatJia- work.
The third part contains stanzas which were in a &#z5-work
attributed to a Purana but could not be identified as belonging
to a particular Purana text.
On the margin of the annex the appropriate Pur5na-s and
the place in which Teathas stanzas occur in the appropriate PurSna
nre mentioned ; then the prattka of the Purana-(or Jcatha-) stanza is
quoted ; finally the annex contains up to five references :
( *f ) references to the feiA5-stanza(s) which also occur(s)
in the Purana-text ;
( UT ) references to primary sources which are the same,
with, or similar to ( 50 ) the Purana-or kathS-st&nzo, ;
( f ) references to secondary sources which are the same
with, or similar to ( go ) the Purana- or Mia-stanza;
( f ) references to sources in "Greater India" in which the
PurSna- 01 &al$5-stanza also occur ; and
( 1 ) references to studies in which the particular stanza
was dealt with.
G. S L. SlernUch. The l&ya Portions in the katha Literature : there
the different versions of the Paflcatantra are diseased Jn greater detail,
Jan., 1965] THE KATHA LITERATURE AND THE PUR ANAS 27
6. The analysis of this annex shows that one hundred sixty-
two different stanzas of the &atf#5-literature are found in the
Pnrana-s. The distribution of these stanzas are as follows :
P(ancatantra) 28 stanzas ; P. and H(itopadesa) 33 stanzas ; P. and
Vet(alapaucavimsatika) 4 stanzas ; P. and Vi(kramacarita) 2
stanzas ; P and Suk(asaptati) 3 stanzas ; R, H- and Vet. 2 stanzas ;
P., H. and Vi. 4 stanzas ; P., H. and Suk. 2 stanzas ; P., Vet. and Vi,
I stanza; P., Vet. and Suk, 1 stanza ; P. H., Vi. and Vet. 2 stanzas ;
P M H,, Vi. and Suk. 3 stanzas ; P,, H., Vi., Vet. and Suk. 2 stanzas ;
H. 38 stanzas ; H. and Vi. 2 stanzas ; H. and Vet. 2 stanzas ; H,
and ^uk. 1 stanza ; H., Vet. and Suk. 1 stanza ; Vet. 9 stanzas ;
Vet. and Vi. 3 stanzas ; Vi. 3 stanzas ; Vi. and Suk. 3 stanzas ;
and Suk, 3 stanzas,
The abbreviations used in the Annex are as follows :
ABayA
ABORI
AKM
Alk
Any
AOS
AP
BhS
BORI
BS
CKr
CL(^CLr)
CL
der B'nj.$ri*clien Akademie der
Wi&senschaften, Phil. KL
Annals of the Bhandarlcar Oriental Research
Institute..
.1*1- fn-'V-v 1 rif&r die Kunde des Morgerilandes.
AtamTcarakaustubTiaofVisvesvara, Pandit. KM. 66.
J/: t y^^>/:-f<i:->7;. KM. 88.
American Oriental Society
Alamkaramuktavalz by Parvatlya Sri Visvesvara
Pandeya. Kasi Skt. Series 54.
Satalcatrayadi-mlTiasitasamgralLa Bhartrhari. ed.
by D. D. Kosambi, (Singhl Jaina Grantha-
mala 23). Bombay 1948.
Bhandarkar Oriental Research Institute, Poona.
The Budhabhwana of King Sambhu ed. by H. D.
Velankar, BORI, 1928.
O. Kressler, 'Stimmen indicher Lebensklugheit',
Indioa 4, Leipzig, 1907.
Laghucanakya version, reconstructed. (See Cr.)
CL ; SodaSa-QSnakya, Bhavanadasa-krta-Hindl-
vyakhya-sahita ? ed. by SrTdhara Siva Lai,
Juana-SSgara Press, Bombay, Satpvat 1932.
CM
CN(=--CNr)
CNB
CNG
CNHU
CNI I
CNI II
CNL
CNM
CNMN
CNN
CNPI
CNPII
CNPh
PTJRSNA [Vol. VII., No. 1
OaniTeya, Recension de cinq recueils de stances
morales (Canakya-mtisataka, Canakya-
mtisastra, Laghu-canakya-raja-mtisastra,
Vrddha-canakya-raja-mtisastra, Canakya-
sloka), par E. Monseur, Paris, 1887.
Canakya-nltisastra version, reconstructed.
(See Cr.)
j Brhat CSnaJcya-tlohrft. Sri Arjuna Maha-
rananka dvara Utkala Padyanubadita
o prathamabara prakasita...Utkal Press,
CN
CN
Calcutta, 1919.
; 'The Recension of Canakya used by
Galanos for his 'JEK$ ia <f>opo>v TTO^T&V' , by
G. M. Boiling in Studies in Sbnor of Maurice
Bloomfield, New Haven, 1920.
CN ; MS H. 250 in Harvard University Library,
Cambridge, Mass.
CN ; MS 15l8a (Eggelmg 3990) in India Office
Library, London.
CN; MS Keith 7204 (Tagore 40b) in India
Office Library, London.
CN ; MS A. 447 in Universitatsbibliothek, Karl-
Marx Universitat, Leipzig.
; Rajariitau Canibyamuni-viractiam, no place j
no date.
CN ; Nntoara Canikyamuni-krtam (sic!).
Allahabad, 1880.
CN ; E. Bartoli, Un secondo codice fiorentino
inedito di Canakya'. (See CLB, first part.)
MS 17072-3 (A) in Universit6 de Paris,
Institnt de Civilisation Indienne.
; MS 17072-1 (B) in University de Paris,
Institnt de Civilisation Indienne.
MS 1566 in University of Pennsylvania
Library, Philadelphia, Pa.
CN
CN
CN
CN
Jan., 1965] THE KATHA LITERATURE AND THE PURSNAS
29
CNPN
CNS
CNSC
CNSK
CNSL
CNS1
CNST
CnT .
CNT IV
CNTC
CNW
CnT
CnT I
CnT II
CnT III
CnT V
CnT VI
CnT VII
CN
CN
CN
CN
CN ; MS Sanskrit 684 (Cabaton 684) in the
Bibliotheque Nationale, Paris.
Canakya-slolcah, ed, by Sriramasastri
Bhattacaryya, Ghose Press, Calcutta, 1319
(1912-3).
Ca;ii.?(yi-*io?c.i-$.Miijrali3, with a Hindi trans.,
pub. by Taraprasanna Mrityunjay, 1st ed.,
Calcutta, 1915.
Canalcya-slo'ka, with trans, into Bengali.
New Sanskrit Press, Calcutta, 1887.
Astottaraaata-Canakya^lokah, ed. by Anil-
candra Datta with a Bengali trans.,
LaksmI Printing Works, Calcutta. 1322
(1915).
CN ; Canakya-slolca-samgrahah, compiled and
trans, into Hindi by Narayanacandra
Cattopadhyaya, Rudra Printing Press,
Calcutta. 1918.
CN ; r/i'tfi ' .' ' . with a Bengali trans, by
Rajakumara Cakravarttl Svarna Press,
Dacca-Calcutta, 1319 (1912).
etc. See below.
CN ; MS No. 5119, as quoted in CKr as TjD.
CN ; Sa-tlka-Oandkya-sloka-satakam, ed. by Isvara-
candra Sarma Sastri, Calcutta, 1857
(1935).
CN ; A. Weber, 'Ober 100 Sprifche des
Canakya', Monatsberichte der k8n. Preuss.
Akademie der WissenscJiaften &u Berlin,
Berlin, 1865, pp. 400-31.
Note-book MSS. (Cf. Cr, p. xii.)
CnT; MS No. 5031, as quoted in CKr as TjA.
CnT|; MS No. 5117, as quoted in CKr as TjB.
CnT ; MS No. 5118, as quoted in CKr as TjC*.
CnT; MS No. 5120, as quoted in CKr as TjE.
CnT ; MS No. 5121, as quoted in CKr as TjF.
CnT ; MS No. 5122, as quoted in CKr as TjG.
30 tjtR*! PtJ&AjsrA [Vol. VIL, No. 1
CPS Vrddlia-Canakya, Canakya-pramta, ed. by Ft.
rl Rama astri, Calcutta, 1777.
Cr Canakya-Niti Text-Tradition (Canakya-Niti
Sakha-Sampradaya) in two volumes vol. I,
part 1 : the Vrddha-Carmkya, textus ornatior
(CVr), the Vrddha-Canakya, te&tus simplicior
(Cvr), the Canakya-mti-sastra (CNr), and
the Canakya-sara-samgraha (CSr) versions ;
vol. I, part 2 ; the Laghm-Canakya (CLr)
and the Canakya*r5janlti-sastra (CSr)
versions; voL II : the Ur-text. Six versions
of Canakya's collections of maxims recons-
tructed and critically edited for the first
time, with introductions and variants from
original manuscripts, all available printed
editions and other materials by Dr. Ludwik
Sternbach. Vishveshvaranand Vedic Re-
search Institute, Hoshiarpur (Pb,, India),
1963. (Vishveshvaranand Indological Series,
vote. 27, 28 and 29.)
CR(CRr) Canakya-raja-niti-sastra version, reconstructed.
(See Cr,)
CRB CR ; MS Sansk, fo, 15 in Bodleian Library,
Oxford.
CRBh I CR ; MS 347 of 1892-5 in BORI Collection.
CRBh II CR ; MS 348 of 1892-5 in BORI Collection.
CRC CR ; O Snaky a-rajantti^alram 9 ed. by Pt. Isvara
Chandra Sastri, Calcutta, 1919. (Calcutta
Oriental Series, No-' 2.)
CRCa I CR ; MS Add. 2525 in University Library,
Cambridge.
CRCa II CR ; MS Add. 1040 in University Library,
Cambridge.
CRP CR ; MS 1559 w Ljht^ff tf Pennsylvania
University, Ffailft^li^ Pa,
J an., 1965] THE KATHA LITERATURE AND THE PURANAS 31
CRT
CS(=CSr)
CV(=CVr)
Cv( = Cvr)
CvA
CvH
Cvl
CvLI
CvLII
Cv
CvTb
Damp
BhN(P)
GVS
HC
KH
CR ; 'Canakyarajamtisastrani 5 , ed. by Suriiti-
kumar Pathak, Tibetan and Sanskrit, Visva-
Bliarati Annals, vol. 8, Santinlketan, 1958.
Canakya-sara-snmgraba-version, reconstructed.
(See Cr.)
Vrddha Canakya, textus ornatior version re-
constructed, (See Cr.)
Vrddha Canakya, textus simplicior version,
reconstructed. (See Cr,)
Cv ; Raja-nlti, Canakya-muni-viracita, Agra, 1920.
Cv ; MS H. 250 in Harvard University Library
Cambridge, Mass.
Cv ; MS 2411 in India Office Library, London.
Cv ; MS A. 445 in Universitatsbibliothek, Karl-
Marx UniversitSt, Leipzig,
Cv ; MS A. 446 in Universitatsbibliothek, Karl-
Marx Univeisitat, Leipzig.
Cv ; Sodasa-Oanakya, See CL.
Cv ; MS or. fo, 1037 in Universitatsbibliothek,
Tubingen.
Dampatzsiksanamalca. 6ri Nilaratnasarmakartrka,
1840.
The Dhammanlti in Ancient Proverbs and Maxims
from Surmes Sources; or The Ntti Literature
of Burma by J. Gray, London, Triibner
& Co., 1886. (Pali)
L, Sternbach, Gfayika- . */.- ^-vV/r//- - f } r or Te&ts
on Courtezans in Classical Sanskrit. Vishve-
shvaranand I- : ' ;V : i Series, 4, Hoshiar-
pur, 1953.
HitopadeSa. Also See American Oriental Series,
44. Annex L
Hitopadesa, or salutary instruction in the original
Sanskrit, ed. by H. T. Colebrooke, Seram-
pore, 1804.
The Sitopadesa in the Sanskrit language, Library,
gast-India House, London, 181Q*
32 SIT !*!. PUR5] y A [Vol. VII., No. 1
HJ Hitopadesa, the Sanskrit text with a grammati-
cal analysis alphabetically arranged by
F.Johnson, 2nd ed., Hartford-London, 1864.
HK The Hitopadesa of Narayana, ed. with a Sanskrit
commentary and notes in English by
M..R. Kale, 5th ed., Bombay, 1924.
HM The First Boole of the Hitopadesa and TTie Second,
Third and Fourth Books of the Hitopadcaa,
Sanskrit text, ed. by Max Mil Her,
London, 1865.
HN Narayana, Hitopadesa, nach. der nepalischen
Handschrift N neu herausgegeben von
Heinrich Blatt, Berlin, 1930.
HOS Harvard Oriental jSeries, Cambridge, Mass.
HP Hitopadesa, by Narayana, ed. by Peter Peterson,
BSS33, Bombay, 1887.
HS Hitopadesas, id est Institutio Salutaris. Textum
codd. mss. collatis recensuemnt, inter-
pretationern latinam et annotationes criti-
cas adiecerunt Augustus Guilelmus a
Schlegel et Christianus Lassen. Pars. I :
textum sanscritum tenens, 1829. Pars II :
commentarmm criticum tenens. Bonnae
ad Rhenum, 1831, typis regiis. Prostat
apud Eduardum, Weber, bibliopolam
Bonnensem.
* U Indo-Iranian Journal, 's-Gravenhage.
15 Indisohe SpriieJie, Sanskrit und Deutsch heraus-
gegeben von O. Bohtlingk. Zweite
vermehrte u. verbesserte Ausgabe, I-III,
St. Petersburg, 1870-3.
J AOS Journal of the American Oriental Society.
The SSteimuktavdti of Bhagadatta Jalhana, ed,
by Embar Ki : i :l:-.,;:raciiaryu, COS 82,
1938. Also MS BORI 1424 of 1S87-91*
an anonymous Jaina Subhasi&vate, dated
1673, as quoted in
Jan., 1965]
JSAIL
KM
KSG
KSH
Kt
LN(P)
MK
NKy(B)
NM(T)
NS(OJ)
24.
30.
THE KATHS LITERATURE AND THE PURANAS 33
L. Sternbach, Juridical Studies in Ancient
Indian Law.
22. The Hitopadesa and the Smrtis. History
of the Young Wife and the Old Husband,
In P. K. Code Commemoration Volume
Poona, 1960, pp. 396-425.
Canakya's Aphorisms in the Hitopadesa
(I-IV). ACS Reprint Series, 28.
Mahabharat Ferses in Oanakya's
Compendia. In JAOS 83. 30-67.
Kavyamala, published by NSP, Bombay.
v /.' ft'ijr t 1 tit. Paricasaptati-samskrta-kavya-
tmakah. ed. by Jivananda Vidyasagara,
3rd ed., Calcutta, SarasvatI Press, 1888.
vy^r/V. "''/, A Sanskrit anthology, being a
collection of the best smaller poems in
the Sanskrit language, by Dr. J. Haeberlin,
Calcutta, 3847.
JKatharnava, as quoted in IS.
The Lokaniti in Ancient Proverbs and Maxims
from Burmese Sources. See DhN(P). Also
in JASB 47, part I, Calcutta, 1878,
pp. 239 sqq.
The Madhavanala-lcathS, ed. by P. E. Pavolini,
IX Congress of Orientalists, London, I,
pp. 430-56. Also published by H. Schohl,
Halle c.d. S. 1914.
Nzii Kyan, 'Translation of Burmese version of
the Nlti Kyan, a Code of Ethics in Pali*
(Burmese), JRAS 17, 1860, pp. 252 sqq.
'Nitisastra of Masuraksa, Tibetan and Sanskrit',
ed. by Sunitikumar Pathak, VUva Bharati
Annals, vol.10, Santiniketan, 1961 (Tibetan)
Oud-Javaansche teJcst met vertaling,
ed. by R. Ng. Dr. Poerbatjarka, Biblio-
theca Javanica 4, Bandoeng, 1933, (Old
Javanese).
34 ^crfq- PURSNA [Vol. VII., No. 1
P (or Pane) Paficatantra.
p ;l d Padyaracana of Laksmana astrl Ankolakara,
KM 89.
PD 'The Pancatantra of Durgasimha', by A.
Venkatasubbiah, ZeitscTirift fur Indologie
u. Iraniatik, 6, 255 sqq.
PM 'Eine vierte Jaina-Recension des Pancatantra',
(Meghavijaya) von J. Hertel, ZDMG 57,
pp. 639 sqq.
PN Paficatantra, Nepali text, as quoted in PRE I,
pp. 192-258 and PT I, pp. 117-35; PS,
pp. 100-26.
PP Tho Paficatantra, in the recension called JPaftea-
N-.ij^-t.i!,'.. of the Jaiua monk Purriabhadra,
ed. by J. Hertel, HOS 11-2, 1908-12.
PPY Yasodhara's Pafaakltyana. MSs 424 of 1879-80
and 289 of 1882-3. Deccan College^ Poona.
Pras Prasangabliaranam, of Srlmatkavikulat^Taka,
Gopal Narayan and Co., Bombay, (no date).
PRE The Paft&xtontra, I-V, the text in its oldest form,
ed. by F. Edgerton, Poona, 1930. Also:
The PaficTtafantra Reconstructed, by F.
Edgerton, 2 vols, AOS 2-3, 1924.
PS 'Das sudliche Paficatantra: Sanskrit text der
Recension ft mit den Lesarten dor besten
HSS, der Recension a 5 , herausg. von J.
Hertel, AM. d. pUl.-Mst. Elatse d. Un.
*7<?fa. G-es. d. Wiss, XXIV. 5. Leipzig. r906.
PT I -Ober das TantrBkhySyika, die Ka^iriscbe
J R^ension des Pancatantra mit defti Texte
der HS. Decc. CoH. VIII. US'^aiisg.
von. J. Hertel, Abli. d, phtyM*. &las 8e d.
tn. t mcU. Ges. d. Wis*., XXti^^pzig
1904. Also Vfo Pric a !<&&* $<Tcm} the
Jan.,, 1965] THE KATHA LITERATURE AND THE PURANAS 35
Kashmirian Recension entitled Tantrfa
kliyayi'ka (editio minor} by J. Hertel, HQS
14, 1915. Also TantrakTiyayika, die alteste
Fassung d,e. Paue&tantra aus dem Sanskrit
ifbersetzt von J. Hertel, I-II, Leipzig u.
Berlin, 1909.
Pts Pafteatantra (te&ti&s simpUeior)-, ed. with notes by
R Kielhorn (I) and G. Bifhler (II- V), BSS
1, 3,. and 4,, 18.91-6,.
PtsK PtxntseJiatantrum, sive quinquepartitum de moribus
exponens. Edidit lo. God of r. Lndtrv.
Kosegarten, Bonnae ad Rhenum, 1848.
PTu T' '/ i "j-.7>'^7' '-i v ed by K. Sambasiva Sastri.
Trivandrum Skt. Ser. 132.
PT 2 J. Hertel, JEKne zweite Recension des TantraMya-
yilsa* ZDMG 59. 1-30.
PX J* Hertel, Uber einen stidlichen textus amplior des
Paftcatantra, ZDMG 60. 769-781 and 61.
18-72.
RA Itasaratnapradtpika of Allaraja, Ed. by R. N.
Dandekar, Bharatiya Vidya Series, 8.
RJ Basikajtvana of Gadadhara Bhatta, Calcutta,
1944.
RN(P) The Rajamti In Ancient Proverbs and Maxims
from Burmese Sources. See DhN(P).
W. Ruben, Das Paftcatantra und seine MoralleJire.
Deutsche Akademie der Wissenschaften zu
Berlin. Institut fur Orientforschung. Ver-
effentlichung Nr. 44, Akademie Verlag,
Berlin, 1959,
SaraBvatfrkaythabAaraya in Aufrecht 5 s Auswalil
von unedirten Stroplien verscMedener DicTiter,
ZDMG 25. Also KM 94.
ShD(T) She-rab $ong-bu or Prajnya Danda by Li-Tbufe
(Nagarjuna), ed- and trans, by W. L.
Campbell, Calcutta, 1919 (Tibetan).
36 *$C.\vm. PURANA [Vol. VII., No. 1
SKDr Sahdalealpadruma, I-V, 1821-44.
Skin SaduktiJcarnamrta of Sridharadasa, Punjab Or.
Ser. 15, Lahore, 1933.
SkV Subhasitaratnakosa by Vidyakara, ed. by
D. D. Kosambi and V. V. Gokhale, HOS
42, 1957.
U\QJ? ldkantara, an old Javanese didactic text, ed.
by Sharada Rani, Dvipantarapitaka,
Satapitaka Series 2, International Academy
of Indian Culture, Delhi, 1957.
SIS^P) The SuttavaddhazianTti in Ancient Proverbs and
Maxims from Burmese Sources. See DhN(P),
SP The Paddliati of Sarngadhara, a Sanskrit antho-
logy, ed. by Peter Peterson, vol. I, BSS 37,
.1 888.
Sulhasitaratna-Wiandagaram, enlarged 8th ed.,
NSP, Bombay, 1952.
Suktiratnaliara of Surya, ed. by K. Sambasiva
Sastri, Trivandrum Sanskrit Series 141,
Trivandrum, 1938.
SutJiasitaratnakara, a collection of witty and
epigrammatic sayings in Sanskrit, compiled
and ed. by Krsna Sastri Bhatavadekar,
Bombay, 1872.
SRN ,T) 'Sa-sk 3 'a legs-bcad. Subhasita-ratna-nidhi',
W. L. Campbell, Ost-AsiatiscTie Zeitung,
Neue Folge 2 of 1925, pp. 31-63, 159-185,
(Tibetan and Mongolian).
pat7 l( > p aJcara7e aj Calcutta, ^aka 1761,
as quoted in IS.
in Satapitaka Series 24, e. by
I>r. Raghu Vira, New Delhi, 1962,
(Old Javanese).
'Der Textus ornatior der SukasaptatY', von
Richard Schmidt, ABayA 21, Abth. 2
1898-9. '
Jan, 1965] THE KATHA LITERATURE AND THE PURANAS 37
Sts
StsA
StsM
StsP l
StsPet 3
SuB
Subh
Suk
SuM
TK(OJ)
TP
Vyas(C)
VC(VCsr
VCmr
VCbr
VCjr)
Die
Sts
'Die Sukasaptati, textus simplicior', von Richard
Schmidt, A KM 10.1, Leipzig, 1893.
Der tevtus simplioior der Sukasaptati in der
Recension der HandsoJirift A, ed. by
R. Schmidt. ZDMG 24. 515-547 and
55. 1-44.
Marathz Ul/ersetsung der Sukasaptati, :
Maratfil und Deutsch, Leipzig, 1897,
A KM X. 4.
Petersburg MS (Asiatic Museum, No. 74)
partly published in Ch. Lassea's Antliologia
Sanscriticct. 2nd ed. Bonnse ad Rhenum,
1868, pp. 32-38.
i, Codice Indiano, edito dal Dre. E.
E. Bartoli, Napoli, 1911.
Subhasitarnava, as quoted in IS.
Sulcasaptati
Subhasitamuktavalz, ed. by R. N. Dandekar,
University of Poona, 1962.
Tantri-Kamandaka, Een Oqdjavaansche Panja-
tantra-Bewerking, door Dr. C. Hooykaas,
Bibliotheca Javanica 2, Bandoeng, 1931,
(Old Javanese).
M. W. Carr, A Collection of Tdugu Proverbs
translated, illustrated and explained
together with some Sanskrit Proverbs
printed in Devanagarl and Telugu
characters, Madras, 1868.
VySsakSraya 1 in SanskriUexte aus Qeylon herausg.
von Heinz Bechert, I Teil, Mtinehner
Studien zur S 'prachwissenseJiaft, Beiheft
D. Munchen, 1962.
Vikrama's Adventures, or The Thirty-two Tales of
the Throne, in four recensions : Southern
(VCar.) Metrical (VCmr.), Brief (VCbr.),
Jainistic (VCjr.), ed. by Franklin Edgerton,
2 vols., HOS 26, and 27, 1926.
[Vol. VII., No. 1
^ ct 'Die VetalapaScaviinsatika in den Recensioneu
des divadasa...', ed. by Heinrich ULle,
AKM S.I.. Also see footnote 2 above.
VP 'Padyataran&ni of Vrajnnatha/ Pratlka-s from
the study of N. A. Gore, in Poona Orientalist,
Vol. II, pp. 45-56.
VS The SuMasitavall of Valkbfiadeva, Ed. by
P. Peterson, BSS 31.
/OXMG '.
er Vvutschn MorgenUndiscken GtsM-
scha/6.
- = Cv
. a p i ra Subh
ANNEX
Stanzas identical in a Purana and Katha-text
r (PP I. 141 &
395, Pts I 18. & 405,
Pi*K L 198 & 453, PD
309.133) -
(p. 3a7a), IJ]
, TS 9BO.
[PD802.16]).
(IT) ^T.*.^r. (CNW 100).
rt.^.^, IS 1306.
JSAJL 24,143-4.
o 52.1).
r,t. (ONI
1 170, CNG 17, CnT II
16,6,CnTIH7b2, CnT
V 56, CnT VII 151),
OPS 8.22.
IS. 5445.
40
PURAtfA [Vol. VII., NO. 1
(f) TK(OJ)13, NS'(OJ)5.5.
fro () f^fr^ n 120.
(CnT II 3.6, CnT III
J.G, CnT VI 6, CnT V
5), CPS 19.50.
(I) .*.*r
IS 2891.
^r HI, 24 (% HS
ad p. 85, line 11).
T.sft. "B", (CnT II 9.4,
CnT III 6.12, CuT VI
102,CnTV42,CnTI24),
CPS 294.13, w. e^.
(I) ^TT.q. v^IS2621.
(f) TK(OJ) 43, LN(P) 42,
DbN(P) 408, NKy(B)
59 ? Vyas(O) 64.
JSAIL 24.55.
imp* (Pte. I. 356 cfe
HI. 86),
(VCsr 12.1,
321. 12-3),
Jan., 1965] THE KATHS LITERATURE AND THE FURANAS 41
ft) .*.
958.
(f) NM(T) 3.5.
(3) Cf. JSAIL 24. 23-4 ;
27. 248-50 ; 30. 56.
(PP I. 77),
(wr)
^t. ^o (OnT JI. 1, CnT
III. 1. 13, CnT VI 14),
GPS 41.44.
ft) *rr.<T. ws, 3-^- *n ^v.
^, IS 2264.
(f) LN(P)159, DhN(P)83,
NKy(B) 182.
Cf. JSAIL 24.44.
, CPS
ft) 3-r.
, IS 954.
Cf. JSAIL 24.98.
(PtsK II. 102).
r.3t. (GNP
II 23), CPS 31.19,
IS.6246.
a
42 S^FTft PURANA C Vo1 - VII., No. 1
(3?) <T3srcf?5r (PS I. Q6),
II 8.5, CnT III 6.1,
CnTV!91), OPS 172.
1 05.
IS 5860,
(f) LN(P) 78, DhN(P) 98,
NKy(B)l08, NM(T)3.7.
srf&nmNr (ar) in^*;! (PP 4. 6J, Pts
4.109& 1 14, PtsK 4.74
& 80, P M 4. 68 j [of,
PD302. 37, PS 1. 26]).
. (CNP I 6,
CJSG 24, CJsJl I 256,
CNT IV 5, CNM5,
G^MN 5, CnT II 7. 3,
CnT 111 7 fell), GPS
88.35.
) 174.
(PT L 28j PTem
I. 25, PS J. 25, PN II.
22, PP I. 53> Pts T% 63j
PfcsK I. 78, PBB I. 29,
299. 1),
, 51
Jan., 1965] THE KATHA LITERATURE AND THE PURANTAS 43
.Ht. (CNPh 10, ONI I
255, CNG 25, ONI II
50, CnT II 8. 1, CnT
III 6,3,' CnT VI 93, CnT
V71),CPS 34.27.
q.^. 5.^, IS 5393.
Eu 27, JSAIL 24.42.
(r) q^r^Fsr (PP I. 52, PM
8, VCjr VII. 1),
(Sta 20.9-10).
(CnT 112. 5,
CnT III i . 17, CnT VI
] 8), OPS 23.61.
3214.
(f) TK(OJ) 16 & 76, NS'
(OJ) 13. 2, Sit (OJ) 23,
DhN (P)239, SN (P)52,
NM (T) 5. 9.
() JSAIL 24. 72.
Intr 95 [6. v. 11],
N, PX I. 26), CTRBTfr
(fits 40. 10-1 & 63. 7-8),
44 3*font-ptjRXNA [Vol. vii., NO. i
II, 7. II, CnTIII5.ll,
CnT VI 85, CnT V 22),
OPS 179. 11.
(JO
3
IS 583.
(f) LN(P) 28, DhM(P) 52.
(^)JAOS 55. 75, JSAIL
24. 130.
^p, (PT I(90? pTem
I. 82, PS I. 79, PN II.
58,PPL109, Ptsl.146,
PtsK I. 162, PEE 1.
(VCsr VI. 15),
(fits 22.31)
OPS 237.16,
IS 1942.
() Eu 57, JSAIL 24. 18
(Sto 4.1).
f CnT
Jan., 1965] T&E KAT&A LITERATURE AND THE PURA"NAS 45
VI 8, CnT V 7), GPS
20.53-
IS 5352.
(f)IiN(P) 114 (& 158),
DhN(P) 79, NKy(B)
142, SRN(T)342.
JSAIL 24.13.
1, Sts Pet MS 32b).
. ^r. (GNG 181, CNT
IV 198), OPS 310.10,
(I) i*-W. ^^^% IS ] 28.
(f) SS (OJ) 272.
(CnT II 2.2,
CnT III 1.14, CnT VI
16), GPS 21.56.
IS 2405.
(() LN(P) 82, DhN (P) 252,
NKy(B) 112.
(CnT II 2.8, CnT III
PURANA [Vol. VII., No. 1
1.20, CnT VI 21), OPS
23.63,
.V, TP 59),
IS 1032 (5 7204).
(f ) LN (P) 181, DhN (P)
164, NKy(B)206, ShD
(T) 18-2, N (OJ) 13.8.
(s) JSAIL 24 % 68-9.
(er) ^^.^ (ag 3 J1Qj Hfl
24.18-9, HC 33.1(M,HK
U16, HP 1.87).
VOsr H. 13 [p. 259 b]).
[CNI I 159, CnT II 23.
III 57.3J, **
Calcutta ed.
IS 7135
JSAIL 24.80; 2-2.24.
OP8 42.46.
(l) IS 3309.
(f)LN (P) 104, NKy (B)
130,
48 ^IOIIJ^-PURAKCA [Vol. VII,, No. 1
Pts I. 43, PtsK I. 49,
PRE I. IB, PD 300.9,
PM I 21), fipfcfcr R.S5,
(VCjr 22.5, 1
[p.
OTft(S*o 19.1, Sfes 11.8).
T. *x> ^-5, ^.^t. (CNP
II 30, CNIII 16), GPS
46.57,
IS 1236.
(f ) En R3, JSAIL 24.40.
(81) q^3?^ (PP II. 143, Pts
II. 137, PtsK II 144,
PD 302. 41, PM II 55),
^, (CnT II 2. 4, CnT
III 1. 16, CnT VI 17),
OPS 22.
(i)
, IS 5600.
(pp
II 147, PtsK II 154).
[VCsr
11.2, VCm 5. 60-1,
VCjr 5.
Jan., 1965] THE KATHA LITERATURE AND THE PURA"NAS 49
. S.BWS, ^r.^. (CNP n.
9, CNG 54, ( 3 3^ )
CNF106,CNFhl9,CNI
II 78, CLS 3. 2), GPS
58, 2,
, IS 71.
NS'(OJ) 1. 14, TK (OJ)
17.
(CNPh 20, CISII I 154,
CNG 165, CnT II 2.6,
^ 25.6, CnT III I. 18,
CnT V 19, CnT VII
12), CPS 22. 60.
(f) IS 5982.
(f ) TK (OJ) 30.
(ar) ^7^^^ (PT i. 35, PTem
I. 31, PS 1.34, PP 1. 60,
Pts 1.72, PtsK I. 82,
PEE I. 35, PM I. 46),
^.vso (50 HS
56), CPS 59.24.
i.<.^rf.
.</, IS 7221.
50 3^*1. PUR AN A [Vol. VII., No. I
Ru 39, JSAIL 24. 117.
(sir) *iT.*r.3-^, OPS 59.26,
(f)'ShD (T) 26.
JSAIL 24.37.
(PT I. 36, Plem
I. 32, PS I. 35, PN H.
26, PP I. 63, Pts I. 75,
PfcsK L 85, PRE I. 36)
IS 1526.
(*) Ru 29, JSAIL 24. 118,
(PT I. 40, PTein
L36, PP I. 328, PRE
I- 41, PM I. 135),
(VCsr 26.4),
59.13),
57, CNI I. 222,
18, CfTT IV
Jan., 1965] THE KA.THA LITERATURE AND THE FURANAS 51
246, OnT V 45), GPS
74. 59,
IS 6029.
Bu 32, JSAIL 24.135.
(sr) q^F^ (PI 1 1. 31, PTem
I. 28, PS I. 32, PN II.
g.r.
., IS 1619.
Eu ^8, JSAIL 24.125.
(sr) TOcF5i (PT II. 29,
PTem II. 29, PS II. 19,
PN I. 17, PP II. 27 ^
IV. IB, Pts II. 32 ^ IV
14, PfcsK II 33 ^ IV 13,
PEE II 19),
OPS 62.33,
(l) i^
IS 6656.
(f) LN(P)85,NKy(B)110%
NM(T) 6.12.
Ku 95, JSAIL 24.104.
3<T*H1 PURAJSIA [Vol. VII., No. 1
(er) (g'usRpsr [PP IV 16,
Pts IV 18, PtsK IV 19,
PM IV 13]).
(air) (i *rr.*T. 3.^, -SH.ST.V*,
*T.*. ^o [CNT IV 13],
GPS 369.50).
(3
IS 6374).
.U. "B", ^T.^.?. ?.s,
(CnTII 1.9, CnT III
1.9, CnT VI 9, CnT V
10). (^ TOT. SUR, GPS
20.55.
, IS 3861.
(f ) LN(P) 113, DhN(P) 78,
NKy(B) 141.
JSAIL 24.11.
(PM i. 82).
GPS 84.2.
V-^-H; CRT 4.6,
, 184152.
(f) (DhN(P) 182, KN(P)
93, ShD(T) 8, SEN(T)
323.
Jan,, 1 965] THE KATHA IITERA.TURE AND THE FURANAS 53
(PT in 63,
PTem III 49, PS III
39, P1ST III, 32, PP I
390, Pts I 402, PtsK
I 450, PRB IH 52,
PM I 173),
.a (CECa u is),
(CnT II 19.6, CnT IH
52.1), OPS 296.19.
ej,
TP 383, IS 4805.
(f) BhN(P) 53, Yyas(C) 48.
JSAIL 24.43.
(PI II 52, PS
II 31, PN I 28), Pts I
3, PfcsK I 3, PBS II
31, PM I 3).
(VCsr
12.5), ^^raf^ (S'to Inti
VIS, S y tsAVI2,
. (OlSTP I
51, GKPII 76, ONI, I
67, CNG 238, 02STT IV
50, CnT II 10.11, CnT
PURANA [Vol. VII., No. 1
III 7.21, CnT V 35,
CnT 119), GPS 172.
103,
., IS 5409.
(f) LN(P)167 t NKy(B)21l,
NM(T) 6.7,SRN(T)49.
() Eu 102, JSAIL 24. 16;
30.80.
(ar) q^r^ (PTH. 54,
II. 106, PBE II 83).
(CnT I 44), OPS 807.2.
., IS 2622.
(f) LN(P) 81, DhN(P) 75,
Ny(B) 111,
6.8.
Bu 103.
II. 69).
(3TT) (1 ^T.^. [CRT
^.*TT, ?.vs>^, ^r.^t. [ONI
I 267, CNG 79,
2646).
(f) ( 3 KS' (0 J) 15. 3).
Jan, 1965] THE KATHA LITERATURE AND THE PURANAS 55
*. m. n
(CnT II 15.12,
CnT III 7.84, CnT V
126), CPS 358.1
IS
2850.
(f ) Vyas (C) 34.
() J8AIL 24.61.
(s?) <T5grct^ (Pts I 248, PtsK
I. 218).
(*nr) -qr. ^r. SC.R?, ^r. sft.
(CNPh 108, CNP H
1S7, CNI I 257, CNG
83, ONT 17 232, CnT
116.12, OnT HI 4. 19,
CnT VI 74, CnT VII
43), CPS 116. 23.
, IS 2584.
(f) N3M(T)6.16.
(ar) ftir^^r n. 9.
ir. *. (CNSK 75), CPS
125. 48.
(I) 5fT. q. ^o . ^.
IS 115.
56 epjfli r -PURANA [Vol. VII., No.l
(f) NM(T) 4. 2 (3T,3Tr) + 4.4
Oc,f), SN (P) 60.
() JSAIL 24.129.
q3er^ (PS 1V.6, PN
IV.2, PEE IV 14),
^ (ONI
285),
W
IS 5929.
(*) JSAIL 24. 138.
( (VCsr 27.5),
XVII. 1,
$.*, ^.sft. (ONii
191), OPS 141. 18, *f
, IS 4497.
[PP ii. 62,
Pts II. 75, PtsK II. 79,
PPY 71 (-)]),
[CRCa II. 28]),
o. IS
5351),
Jan., 1965] THE KATHA LITERATURE AND THE PURANAS 57
((Pts Y. 90, PtsK
V.76,
, GPS 138.12.
(I) ^.^T. ^^.Rvs^ IS 2844.
(PT II. 136,
PTem II. 118).
(3T) ^Wr. (CRCall. 30).
Ra 120.
(PI n. 55).
, OPS 164. 82.
(f ) SS (OJ) 288.
Eu 103.
[PT II. 113,
PTem II. 102, PS II.
66, PN 1.62, PP Y. 53,
Pts V. 71-2^11.9, 105,
PtsK II. 11 srll3,PRE
II. 68]
[YCsr YII. 13 ^ 12, 3-4,
VCmr 12.38-9, VCjr
12.6.]).
[CISTL 91, ONG 232,
CNP H. 38, CnT II.
19.1, CnT III. 87, ONI
I 178], sr.'qr. =;.?o,
ft) (3 3*
8
CjQ __
RANA [Vol. VIL, No. 1
(f)(SS (OJ) 383, Vyas
(0) 68).
() (3 Bu H4).
qw5i (PT II. 120,
PTem II. 109).
GPS 157. 45,
IS 5831.
Eu 116.
ii 104), f^T^f^ar (YCar
14,4 ^ 27.7).
.^T. $.&\, GPS 150.44,
40,
S825,
(S) Ru 115.
PTem H. 95, PP2. 135,
PtsIL125, Pt 3 KJI134,
PM II. 46, PT II 95).
W, ^[.^. (GNP II. 247,
GNG 233, CNT IV 261,
CnT II 20. 9, CnT III
53. 8), GPS 316.29,
Jan., 1965] TfltE KATHA LITERATURE AND THE PURANAS 59
GO i-sr- *<rt,g
., g. W, IS 5114.
Ru 113.
:r. $.vs, OPS 165.
86,
(n S-
IS 4047).
JSAIL 38.87j 24.147.
(W) T^^5| (PT II 170 & IV.
7, PTem II 152, PS II
83 & IV. 3, PN I. 79 &
IV 3, PP II. 195, Pts
11.179, PtsK II. 194,
of. II. 59, PBBII. 95
and 4.7, PM II. 73),
134). (5 I.^T. [CvL I
8.33]),
(I) i-?i.
ST.
^^ito^rr^r^, Q. ^.
I.^T. . IS
6527.
Bu 127, JS^IL 24.97.
^^^51 (PS n 79, PN I
75, PP II 190, PTsK II
190, PEE II 89),
60 3^^ PURANA [Vol. VII., No.
(3TT) =^T. u.3, OPS 177.5.
(I) *TT. q.
g*. Sft.*, IS 33 JO.
(*) JSAIL 24.99.
7. 9),
^ [Poona
edition]
, IS 4809.
<f) SS(OJ) 448.
(3) JSAIL 22. 12 ; 24. 77.
(er) q^r^sr (PP i 107, Pts
I 138, PtsK 1.154),
(VCsrVl 11),
69, CISTPN 54 3 ONI I
157, CNG 138),
(I)
IS 7222.
JSAIL 22. 19 , 24. 74.
Jan., 1965] THE KATHA LITERATURE AND THE PURA"&AS 61
fto) I. 140, PS I. 132, PN II
1C6, PP I. 373, PBE I.
144, PM I 1.59).
(I) ^f. T.
.?:.r
(^) Bu 76.
^r. ^r. s??, CPS 210. 89.
(I) i^.^r- ?^.^?, IS 1850.
JSAIL 24.70.
q^^5T (Pts II. 39 &
IV. 13, PtsK II. 43 &
IV. 14, PPIV.12),g*.
Hgi% (Sbs 21. 3, S'csA
23.2, S'tsPet 28 b).
*. (CNPh 39, CNII.
102, ONI II. 47, CNQ
87),
, IS 3433.
(f) NM(T) 4.8.
^ (8f)qaRF3l(PMI.53 s of.Pt8
I. 99, PtsZ I. 122).
Ink.
62 ofl PURAKA [Vol. VII., No. 1
11.218, ONT IV. 247),
- T.
.*r.W.W (3 *
JS
6603.
(PS Kin 4 PN
Km 3, PP Km 3, Pfes
Km 4, PtsK Km 5,
PEE Km 3, PM Km 3),
(VCsr 21.2),
(S'to Intr. 42).
ft. (CNS'07, CNffl 7,
CNSOj 7, GNS' 7), OPS
100.49),
.R, IS
1941 & 1748.
) (sir) ^MT.V*,^ ^T.^^.^.^ f ^.
^T. "0", ^r,5ft.=; (CnT I.
31), GPS 98. 46,
(I) l^
1-^ no.?, <^
IB 6971.
JSAIL 24. 93.
Jan., 1965] THE KATHA LITERATURE AND THE PURA^AS 63
(0a after
VCbr 4. 0. 10), QTOgft
(Sfoo Intr 17).
.*r.M>.$*, OPS 192.148.
(PT I. 14, PTem
I. 11, PP I. {334, Pts I.
335, PtsK I. 376, PML
137), ( $$<$* t W.
(IT) ^T.^T. (CRC 7.85, CEB
7.80, CRBh II. 7.37),
GPS 184.24.
IS 4425 (of. 648, 5.^.
(f) LN (P) 132, DhN (P)
159, NKy (B) 217.
(^) Bu 20.
(r) qw?r^ (PP I. 248 & iv.
10, Pts III 157 & IV.10,
PtsK IV 11, PM I. 95),
(3TT) ^.1*. vs.^, OPS 185.29,
:, IS 2198.
(f ) SS (OJ) 328.
^^f^ (PT III 142, PT 2
III. 147).
.^T. R.W, CPS 242,60,
54
-- FURANA [Vol. VII., No. 1
, IS3837.
(f) SRN (T) 282.
(s) Kn 162.
(ec) %ara e ^- M 31. 58,42).
(en) ^T.^. [?, OPS 220. 5,
IS 3092.
(ar) q^rer^ (PP II 43 & V.
58, Pfcs V 78, PtsK V
65 [of. Pts II 53, I 3-20,
PtsK 1155, 1363], PM
V41).
157), GPS 223.10.
(f) 3*. ^w, I.^.^T.
g. Roe;, IS 3084.
(*r) q^rr^ (PS I. 5, PN II.
3, PP I. 6, PtsK I. 25,
PEE I. 5),
.*. (CNN
12, GNII56),
, IS 3601.
JSAIL 24,142.
Jan., 1965] THE KATHA LITERATURE AND THE PURANAS 65
i;.^T. (CvTb 8, 25),
sft. (CNG- 327, CNP II
24), -GPS 28.13. ( 8 <srr.
), IS 1630.
(ST) q^psr (PP II. 64, PtsK
II. 82, PPY 73 (68),
. (CNP I 82, CNP
II. 58,CNT IV 83, CNM
80, CNMN 65, CNI I
80, CNG 308, CnTII
24.7, CnT III 58.5,
CnT V80), CPS 91.24
& 313.19.
, IS 992.
JSAIL 24.86.
. U. ^.R^, CPS 239.51,
. ^
(I) i^.W.
o.c ? g.
IS 996.
66 Stfont PURS^A [Vol. VII., No, i]
s* (sr) TORTO (PTI. 12, PTem
1.9, PS I. 15,
11, PPL 15.PBBI.14,
PMI. 14), fHtafcttW
(air) ^Ur. ^.^o ? OPS 226.18,
4, IS 826.
JSAIL 24.39.
. (cm
105), GPS 222.15, n^
ft) ^r.
(5 T.<?. ?ws), IS 2761.
GPS 225.16.
, ISS372.
S8(OJ)
U.
' J- H Pts I. 2S
* ir . 31
Jan., 1965] THE KATHA LITERATURE AND THE PURANAS 67
.*<v, is 7ioo.
Eu 19.
(PP I. 170, PD
307.102),
-sft. (ONP II 185, ONI
I 189, CNG 177, ONT
1V250, CnT 1117. 11,
CnT III 7b 23 & 5. 35),
OPS 121. 36,
.tf, IS 2550.
(1) Nivi(T) 2.6, SbD(T) 89.
() JSAIL 24.145-6; 30.95.
(r) q^asg (PT III. 114, PS
III 69, PN III 59, PP
III 219, Pfes III 178,
PfcsK III 256, PJBE III
99, PM III 76 ? PT a
III. 119).
(sir) ^T.a 5.SVCPS 242.61,
(I) ^TT.T. W r <, ^.er. RVS^O, is
1332
(f) NM(T) 3.3.
() Ru 161, JSAIL 30.96.
PUR%A [Vol. VII., No. 1
F* (PP Y 64, PtsV
84, PtsK V 70, PM V
47), %roRM (p. 117),
(S'ds 23. 33).
175 ? CNTIV231,CNM
5i, OiiT II 25.9), GPS
336.13.
m.s<s qr% ^perrt (^r) T^er^ (pp i 334, PM I
78),
. ^ (CnT II 3.1,
CaT III 2.5, CnT VI 25),
GPS 25.4,
3-
IS 3979.
(f) LN (P) 80, DhN(P) 87,
no.
(BIT)
330), GPS 237.44,
Jan., 1965] THE KATHA LITERATURE AND THE PUR ANAS 69
(!) w. q.
, ST. 3=?^ ST. 3.
, IS 3483.
(f) JSFM(T) 3.12.
JSAJL 24.10 (f^apq 1 );
30.30 } 26.12.
(si) q^cr?5r (PT 11. 165,
PTem II 147, Pfes
Gottingen Gel. Anz.
1862, p. 1363),
(HSac^ J.180 v. ].).
(SIT) ^T. *r <:.(, ^. ^t.
829, ONI I 186), GPS
245.70,
^^R.vs, IS 6948.
(f) SS (OS) 471.
Eu 126, JSAIL 30.74.
ft. (CNF
58 J GNPh92 3 CNII155,
CNG J80, ONL 46),
[Vol. vii.,
(I) 5*.*n.^$.S(S(, IS 4067.
JSAIL 27,28
22.7; 24. 67; 3C.127
(r) ftiRJrdfci (VCsr u. ),
(S'to Intr 14).
3.22), =^r. 4t. (CNP
II 18, CnTII21.7,CnT
ni54.3), GPS 244.67.
(1 *TT. *. [ONI I 148J).
(l) 35^
.v), IS 602.
^ (PT II. 92, PTem
n. 8i,ps nsa, PNI
9, PP II 118, PEE II.
57, PM II 42),
(Of. HS oc? 36.5).
- R.VO, GPS 242.59.
( CNI I 204-5, CNG
171, *r 271, CvA 8.18,
S 8.18, CNP H 202).
, IS 5750).
Ru 110, JSAIL 24.6.
^H^^r (VCsr 3.10,
VCmr, 3.91-2),
. [CNN 61,
Jan., 1965] THE KATHA UTERATURE AND THE P UR ^ AS n
CNPII. 143, CNT IV
114, CNM 111, CnT II
30.9, OnT VII 96], GPS
333:6).
IS 2908.
r
PTem II 54, PS II 35,'
?N T. 32, PRB IL 38]).
(nr) ^r.^r. (cisra 241 CNT
IV 208).
i- vso ? IS 2811.
Bu 104.
ft. vs.. (CnT II 3.11,
CaT III 2.15, CnT VI
37), GPS 27.10.
, IS 4800.
(f ) LN(P) 18, DhN(P) 18.
JSAIL 24.95.
H j intr 39
[102], ac? HS Infcr 48
HH 6. 1-4), ftq*^%
{VCsr 9.3, VCjr21.1).
^r.n. (OHO 2.36, CBB'
2.31, CKBh II. 2.31)-
^T-^. (ONI 1 18, CNF
105,
tjf)
. PURAstA [Vol. VII, No. 1
<?, ST. HS, IS 6039.
(sr) JSAIL 24.30.
(PP IL 138> pts
II. 129, PtsKII. 136,
PM II. 47).
(n)
Intr.
.263|
, is 2217.
(f ) SS (OJ) 439.
() JSAL 24.79.
f-^l. (CvH 8.11,
Jan., 1965] THE KATHA LITERATURE AND THE PURANAS 73
J. 8. 20, CvL II. 8.14),
t.3t (ONI I. 144).
.*f. *&veo, 3
IS 5598.
(f ) Sit (OJ) 16.
ad 3?n^-5?Nr:(?) *FKSR?3r^io (sr) %at^ ?-?3 (ad
I. 93).
(BIT) Wit "^", OPS S68.47
(I) 5.^n.
IS 4693,
(VCsr 30.6).
(I) JTIt.'?.
JSAIL 23,11, 20
(PP I. 379),
(VCm 2.70-1).
s qr.^.?. .??, ^r.^t. (CNP
I 31, CNG 262, CNT
IV 20. CNM21, CNMN
21,CnT II 22.10, CnT
III 56.3), GPS 100.5).
6650.
10
74 g^qq PURANA [Vol. VII., No. 1
(f) LN (P) 120, NKy (B)
148.
JSAIL 20.40.
: ti
(In 6to 62.1 p. 381)
attributed to Bhavisya-
purapa but not found
there ; found in Bhoja-
prabandha 318).
(ad. Ill 14, 8, p.
114, MS. e).
IS 5317.
(PT II 91, PTem
II 80, PS II 51, PN I
48, PP II 117, PRE II
56).
(sir)
IS 2701.
Eu 110.
'm^^ ( PTem IV
20 in Anh. IV, PT a IV
(P. 23), fipftq^l .W.
m 3t (CNMK 65),
Jan., 1965] THE KATHA" LITERATURE AND THE PURANAS ?5
.R, is 731.
Eu 176, JSAIL 26, 27
(fop*) ; 30. 7.
(8T) ftwrffer (VCbr II 11
(2) L MS).
(?) IS 6777.
(ar) (33P*Hfr [S'bs VII. 2,
S'fcsA VII. 2, S'csM
VII. 2, S'fcs Pet MS 146,
IV. 3]) .
r.^.[CNp i. 7, CNP
II. 7, CNI I. 45, CNT
IV 6, GNM 6 3 CNMN
6, OnTII. 16. 2, CnT
in. 7. 86, CnT V. 147,
CNW 70J).
iS 1182).
(PD 305. 85),
(err)
IS 134.
(*) JSAIL 26. 10.
I. 100).
, IS 2477.
-PURANA [Vol. VII., No. 1
fspfteq^fa ftfer (sr) ( q^r ? 3 (PP II. 9,
Pts II. lO.PtsK II. 12).
; IS 3950).
3I (PT n. 70, PTem
II. 59, PS II. 38, PN I.
35, PP II. 90 PBE II.
43),
<:^, IS 5981.
(f) DhN(P) 397.
) Ru 105.
(r) q^?r^ (PP V 63, Pts V
16 & 83,PtsK V 15, PM
V46).
^T.*r (CHC 6. 57), ^T-5ft-
(ONP II 124-8), CPS
136. 8,
, IS 2428.
(f ) SS(OJ) 457 (of. 456. of,
Vyas(C) 30).
(CNPh 137).
Jan., 1965] THE KATHA LITERATURE AND THE PURANAS 7?
IS 4448,
ZDMG 61. 352.
5r (PT I. 62, PTem
I 55, PS I 54, PN II.
39, PPI172, Pfcs 1214,
PtsK I 245 & 268, PEE
I 63, PM I 81), F^q^
^.W, ^eafo (S'to 40.1,
of. Ste 81.1, S'tsA 46.1,'
S'fcs Pet. MS 38a).
(CNW 64, CNPN 58,
CNI I 201, CnT II 18.
12, CnT III 8. 6), GPS
281. 25.
?V.^, IS 5386, TP436.
(f) ShD(T) 85.
xxi 53.
36 [p. 191, MSs be]).
of, IS 2369.
Pts I. 31, PtsK I 37).
(!)
IS 460.
(g* T^cf-^ [PP HI. 164,
PtsK III. 186],
y> -,4 PURANA [Vol. VlL, No. 1
[VCsr
30.5] ).
0*0 ( 3'
).
(I) ( 3 OT.T.
() ( 3 JSAIL 23.11, 30 5
(8T) (3- TSf^ [PP II 59,
PS II 32, PN I 29, PP
II 80, PE B II 34],
[VCsr 21. 1, VCmr21.
19-20],
24, ONI I 150, ONT IV
23, ONM 23, CNMN
23, ONSX 107, CnTII
17.1, CnT III 7 b 8, CnT
V 29], GPS 101. 53,
, IS 6506).
(f) (3 NS'(OJ) 5.4, LN(P)
115, DhN(P) 261,
143).
Ru 103).
Jan., 1965] THE KATHA LITERATURE AND THE PURA^AS 79
(3T) qW3?3i (Pts I. 4,
1.4).
, IS 3182.
(3?) ^T^^f^ (Pts I. 5, PtsK
I. 5, PM I. 4),
(S'fes 6.5).
IS 1143.
f| ftz&w: (sr) q^^r?^ (Ptg I. 6,
6, PTAnb. 1. 57 [3. 57]).
n.<: 7 3,
IS 618.
(ar) qwcf?5i (Pts I. 7, PtsK
I 7, PM I. 5), ^*rffft
(BfcsA.VI. 4).
(|) IS 4160.
(si) q^gr?5i (Pts I. 8, PtsK
I. 8).
($ IS 718.
(3T) qs^si (Pts I. 9, PtsK
I. 9).
(!) g-^r. ^.^, IS 608.
(Pts I. l'J5, PtsK
1.161, PM1.65 )
(VCsr VI. 14).
(I) l-'C.^T. ?.^, IS 626.
GVS 441-8.
80 imotqhPURXNA [Vol. VII., No. 1
(*r) q^'sr (Pts I. 401 & ii.
116, Pts K I. 449 & II.
124),
(CaTIL 20.3, OnT III.
53. 1).
(I) W. q. ^^c, g. *. ^^,
5- ^ W ^-% IS 5160.
(f) SS (OJ) 470.
(3) JSAIL 24. 21 ; 30.21.
(T) qwpsi (PP 1.142, Pts I.
185, PtsK L 199),
(SIT)
(1) i^.^- 3V<*o, IS 1319.
(f) SS (OJ) 436.
W JSAIL 22. 33.
00 q^icRI (PT 11.79, PTem
II. 68, PS II 42, PN I.
38, PP II. 97, PRE II.
47), f^tq%*T W*>
(art) ^r.^r. ^.v, CPS 237. 40.
(f ) SS (OJ) 421.
W Eu 108, JSAIL 24. 132.
qRP!|(PSlI. 4:3,PN I.
39, PP If. 161, Pts II.
152, PtsK II. 162, PRE
Jan., 1965] THE KATHS LITERATURE AND THE PUKANAS 81
(sir) ^.%^. u.^^r. v^,
^r. *. (CNI 1. 130,
CNSK 145, OnTI. Ill);
GPS 182.20.
SIT. T. 3?=, ST.
^> 1- ^, IS 6800.
JSAIL 24. 19.
II. Similar Stansas
(VCSr ll.7j ;
Also IS 2619.
5T (PP I. 341, Pts I. 383); *^ 5
Also =*rr. sft. ^. ^ 3 v,
(ONP I 63, CNP II 101 & 196, CNG 107, CNT
IV 04, CNM 63, CNMN 53, CN& 43, CN^L 35,
CNST 84, CNSK 19, CnT II 2. 11, CnT III 2. 3,
CoT YI 24, CnT V 49), OPS 25.8. (g 8
ad Intr. 7. 27 (p. 234\ fsf^H^fe (YCsr 9. 2,
YCjr 3). ^qf * fiWT ^ SRt-
AUo W. ^^, qT. 3t- ^. ^^, ^T- H. (CRC 2. 53,
CRBh 112.50, CROal 2.48), =^T. 5ft. (ONI I
142, OnT II 18. 9 & 28. 10, CnT III 8. 3, CnT
VII 71), OPS 264. 2, g. Wl, g. *.& **,
- ^ ^ ^ IS 5573 '
( srenwr ad HS (% HH 1. 17-8) ;
Also^T- ^.-R,C. ^T. R.^. ^TT. T. ^.^, CPS 354.1,
11
L "PARANA [Vol. VII., No. 1
(PTII. 33, PTem II. 33)
?. *. =^r. ^r. .?, =5TT. 5ft. (ONG 133, CNB 20), GPS
176. 3, g. q. ^$($, g. ^. ^r. ^vs.^% IS 3671 &
8189. cf. Eu 97.
(VGsr 5. 2 [cf. VII. 8], VCmr 5. 38-9,
VCji VII. 1) ( g ifgwpsi [PP i. 52, PTu 1. 45,
SPOT% [SfcsS. 5, dtsM 5, 6) -
Also sec
^ (PP IV. 44, Pbs IV 83, PfcsK IV 54, PM
III 53 & IV 55) JTicTT sre?T ^.
n^^ra n.?VV, ?M>, ^r. sft. ?, GPS 271.21,
5- T. H. ^Ao^ ^T r <$l.^, g. ^o^, IS 5387.
WOT (P PHI. 130, PfcsIV. 31, PfcsKIII. 152
. SO lj PM in. 5-2 & IV. 54 ) : * ^ ^ fe ^.
Also g.;c. w . ^o.^, ^. ^5.^0 IS 3220.
S| (PP IV. 36, Pfcs IV. 40, PtsK IV. 42, P
-28): a^i^stf.
IS 40 .
Jan., 1965] THE KATHA LITERATURE AND THE PURANAS 83
sr (PT II. 5, Ptern I'. 5, PS II. 3, PN I. 3,
PP ir. 12, PCS II. 17, PtaK II. 18, PRE II. 3,
PM IJ. 5), f|<TTT^ *.*) % TOcRr (PP II. (2,
Pts II. 7=5,PbsK II. 79,
(p. 203), 5TO ^re ^ ^T; ft
Also
.Ro, IS 5343. cf.Ru 90. % ^T.^T. (GROa II. 23),
o, IS 5351.
[YCSr 14.9J :
f^-er?5[ [PT II. 113,
PTem 2. 102, PS II. 6-'l, PN J. 62, PP V. 63,
Pts V. 11, PR IS II. 68] f|rq%$T STOTRF
Also: srr
.#. (CNG 232) GPS 157.64,
, is 3595. Of.
SS (OJ) 383, of. JSAiL 24.127; 30.130. f|
(Pts I. 20 & I. 323 & Y. 44, PfcsK I. 24,
(VCSr 14.9), i?f. 3^, Tisn^r ^.^, ^.5
, IS 567.
Also *n. *. ^ ( 3 CNP II. 263 ),
S(.^, g.**r. ^^.oef, is 2217. Cf. ss (OJ) 439,
of. JSA-L 24.79,
^.^c; q^gr?5I (Pts I. 419), ^qffiS^fo f
Also 3. 5[. ^T- ^k.^K, IS 4958.
g. r.
Also mmff ^.^.^ is seis. ci ss(0j)493.
(PfcsK I. 345) ;
Also JTCT^T^ i(.^8(% ST. ., IS 3012.
84
PURANA [Vol. VII., No. 1
Also IS 2842.
fqr
(of HS od p. 147) ; t6n*nro**r
(ad HS IIL 40)
vs). Of. RN (P) ill, Of. JSA1L 2-5.42
}.
.^) Also IS 7378.
^r^ti% ^^ ^3 f^q^
Also .^
^ (?) Also . ?;. ^^.^ ^. ,;. ^ r . Rt<l ^ 1S 6928> Cf>
NKy(B) 7, DhN(P) 14.
III. Not identified verses attributed in Katha works to a
Purana :
VGsr 13. i.
Alsofoundin YCsr 28.3, VOmr 28.75 YCjr 23.2 S
fl I ^? ' % % ^ ** * *** ***** < PM
Hi.
Jan., 1965] THE KATHA LITERATURE AND THE PURANAS 85
'T" (CnT II. 13.10, CnT III. 7.57, CnT V. 92),
GPS 302. 31, ^, IS 292.
VCsr 13. 2. ajrai tTOksr qgrE* *TO*NHf*r: 1
<Kt<?$K: USSR ^T^TT <??;qte?rq li
Also found in w^3 fPts III. 103, PtsK III. 134j
PD 302. 39), (5 I^Tof Ro.R, q^nrrer [Poona
ed.] MS, KVS^ UW, <:), IS 6,78,
VCsr 13 3. ^t ^:ferf?T ^[crrf?r s^r srefa ^:fecf: I
^fenrfrr ^ ^rfq ^r w tf ^fs^q II
Also found in IS 559*.
VCsr 13.4.
VCsr 13.5.
^r ^T fqsi^^vqt lt?T^' ft^-f^% II
Also found in IS 3934.
Also found in IS 4742.
VCsr 13.9: ^Tif^g a<rerrf
n
Also found in IS 2694.
VCsr 18.10 ^g^FRq^rf ^t
TOfwf ^ ^^^cT^vr^sfHr^: u
Also found in IS 2232, ^rr. T.
Also found in IS 485, (5 fr^T^RcT (Git. ed.)
i (Poouaed) n.^\^;
.R. Cf. SS (OJ) 150).
VGsr 13.?. ^gsRRtaf ^ran: ^*rr ^[f% I
^I^T: 3^% ^t% Srq^faWTC: I!
Also found in IS 7410,
VCsr 13.8:
<PP11J--PURXNA [Vol. VII., No. 1
Also found iu IS 233,
13.1-2
Also found in IS 5225
l;U3 ITO
Also found in VCsr Vlf, g, q^psr (PtsK 1.323),
Also found in ffcalqfcr ?.^ 5j f^^ (VCsr VIIL
3 & 10, 3, VCmr VllI 42-3), qgro (PX L2G
61.40]), wc^,^. CNF 76 ? CNN
*^S 998, ^4}M. (ct
61, 40, JAOS 35. 11),
St ^ See above ' (last entry).
Attributed
to
THE STORY OF SUKA IN THE MAHABHARATA AND
THE PURANAS : A COMPARATIVE STUDY.
BY
V. M. BEDEKAR
iftwft 3rRT faffrw sftcTT
T 1T^
ftciR: i
Vc;?,
f^<i wg nr^-^i^
I
ffir aw
a or Snkacarya is one of the rarest and most daring
creations of Indian Epic and Puranic mythology. Incarnating the
ideal of extreme renunciation, he represents the restlessness or the
divine discontent of the human spirit which, profoundly dissatis-
fied with worldy things, sets itself in quest of higher realms of
thought, feeling and action and seeks satisfaction in reaching out
and merging into the Infinite, The life-story of Suka narrated
[Vol. VII., No. 1
the epic and Puranic works is remarkable for the touches
which Illuminate the hidden recesses of the human mmd and
in
w
The Life-story of Suka is found narrated in the following
works :
(:) Mahabharata (MB) (critical edition published by the
Bhandarkar Oriental Research Institute, Poona) XII.
chapters 310-320. Total no. of verses 481.
(ii) Naradlya Parana (NP) (published by Khemaraja ri-
krsnadasa, Venkatesvara Press, Bombay, Saka 1845) I.
chap. 50. verses 3-9 ; chapters 58-59-60-61-62. Total
No. of verses 340.
(iii) DevI-Bhagavata (DB) (printed in the Venkatesvara
Press with the commentary TilaJca of 6aiva Nilakantha.
Sake 17S9) I. chapter 5 4 > I'-lO ; 14-15-16-17-18-19.
1-59. Total no. of verses 486.
The MB, has 18 Books (Parvans) of which the Xllth.
Book in its last section called the Moksadharma is devoted to
the discourses on philosophical topics. The story of Suka appears
in the Moksadharma-parvan, where Bhlsma narrates it to
Yudhlvthira in answer to the latter's query. Regarding the
Jute of the MB., it has been generally agreed that the MB must
have assumed its present form by 400 A. D.
The $P is divided into two parts, the former (Purva-Bhaga,
NP I) consists of 125 chapters and the latter (Uttara-BJiaga) , of
82 chapters. The story of uka appears in the Purva-Bhaga, the
sage Sanandana telling the story to Narada in answer to the
hitter's request. It should be pointed out that the overwhelming
bulk of the verses in the chapters of the NP narrating the story
of H k:i arc identical with those in the MB. There are only slight
variations which have been already pointed out in Appendix II
No. 7 (p. 2139$) in the critical edition of the MB. The NP version
of the story of bika has .Vi^d the narrative in certain parts ;
that is why the number of the verses in the NP version, though
almost identical with those in the MB version is less than the
Utter by 141. The NP is acknowledged to be more a compi-
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURAXAS 89
lation than an original work.' In consonance with its character
of a compilation, the NP appears to have compiled the text of the
story of uka which is identical with that appearing in the MB.
Regarding the date of the 2VP it is estimated that it was compiled
between 700 and 1000 A. D. s
The DB is divided into 12 Skandhas or Books. The story
of 6nka appears in Book I in chapters mentioned above in which
Suta narrates the story to the sages in answer to their query.
The DB narrates the story according to its own bias, the over-
whelming bulk of the verses being different from those in the MB
and the NP, though a few halves of the verses are identical with
the halves of the verses in the MB. S The DB is a akta work
praising Devi as the highest deity. It is much younger than the
Bhagavata-Purana. It is highly probable that DB was compiled in
the eleventh or the 12th century A. D. 4
After these preliminary remarks regarding the character and
the age of the works in which the story of uka appears, there
now follows a comparative study of the life-story of uka as it is
developed in these works, i. e, MB, NP and the DB. In order
that the similarities and differences should be clearly marked out,
the story is presented below as divided into Six main heads, each
of these main heads being again subdivided into subheads indicat-
ing development of the story from one stage to another. It is
hoped that such a narration of the story by parts without breaking
its continuity would help to highlight the similarities and the
differences which appear in the three works. At the end of the
subhead in the narration of the story, there are inserted the
writer's notes which, it is hoped, will be found useful, as summing
up the implications of the similarities and differences relevant at
the particular stage of the story.
1. See 'Studies in the Puranic Records on Hindu Rites and Customs' by
R. C. Hazra, M A. Ph. D. (1940), pp. 127-133.
2. See Mm. P. V. Kane 'History of the DharmaSaatra* Vol V. Part II
p. 892. Hazra (op. eit. p. 132) puts the earlier limit at 875 A. D.
3. See R.C. Hazra 'Studies in the Upa-Purayas' Vol. II (Sanskrit College,
Calcutta, 1963) p. 341 where some identical versea are pointed ovrt-
4. See R. C. Hazra, op. cit. pp. 341-347.
90 ^5[fO|q -PURANA [Vol. VII.,N0.
/
The Life-story of Suka
I. INRODUCING THE STORY
XII. 310 1-10
Yudhisthira, after hearing the discourse of Vyasa to his S# r -
Suka as narrated by Bhisma in the preceding Adhyaya (309)
according to which Suka filled with disgust towards the work- 1
renounced it and went in quest of Moksa, again asked
about the life story of Suka : "How was Suka born? Who
his mother ? How did he get inclined towards seeking the know-
ledge of the Absolute ? Please tell me about his characteristic
greatness, about his Yogic power by which he got united with th^
Atman and also about his knowledge." Bhisma replied : 5 "A ma**
is not great on account of his age, wealth or relatives. He is great
if he is 'anilcana* L e. adept in the knowledge of the Vedas with
their auxiliary parts. What you are asking is rooted in a life of
austerities (Tapas) which requires the control of the senses, i. e*
Yoga. Even a fraction of fruit acquired by Yoga is superior tu
that acquired by performing a thousand Asvamedba or a hundred
Vajapeya sacrifices. In this connection, I shall narrate to you the
story of the birth of Suka, of his Yoga and of his highest achieve-
ment which is hardly known to uncultured persons". Then
Bhisma goes on to narrate the story,
According to BhTsma, therefore, the life story of Suka
embodies the highest achievements which the knowledge of the
Vedas with their auxiliary parts, the practice of Tapas and Yoga
can help one to attain.
: g* *t Tft^n ii e n
3!fs ^a^r I
fafir 3ft stsrfa: *wm \\ 7 n
u 9 ti MB XIL 340
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 9i
NP L 50. 3-9
58. 1-2 ab
Narada requests the sage Sanandana to tell him the life-
story of Suka: "It is said that Suka, full of inward and outward
detachment, attained the highest fulfilment. How did Suka, even
as a child, attain such knowledge ? Please tell me the secret of
his life." Sanandana replied 6 : "I shall tell you briefly the birth-
story of Suka. Man is not great on account of his age, wealth or
relatives. He is great if he is Anucana, L e. if he knows the
Vedas with their auxiliary parts." At this point Narada asks
Sanandana to explain to him the characteristics of Anucana and
Sanandana explains them by describing six auxiliary branches of
knowledge of the Vedas -^ /.7/l^z; {-. This description occupies
7 chapters (I. 51-57) of the NP. In the beginning of 1.58, Narada
harking back to his original request, again says to Sanandana : "I
Jaave learnt about all the auxiliary branches of knowledge of the
Vedas as an explanation of the term 'Anucana.* Now tell me
about the birth-story of Suka" ; and Sanandana immediately
begins the story.
DB I. 3. 36-38 and I. 4. 1-3
Suta said to Saunaka and other sages of the Naimisa forest
that Dvaipayana Vyasa narrated the Bhagavata-Purana to his son
6uka who was not born of a woman (ayonija) but was begot from
a, fire- wood (ctrani). The sages told Suta that they were greatly
intrigued by his statement that Suka was not born of a woman
but that he was begot from tire wood. So they requested him to
narrate the story of >uka's birth. Suta accordingly begins his
narration.
Note : It will be clear from the above summaries that the
interlocutors and the narrators of the life story of Suka are
n i it
i
: U 9 IS IMP 1,50.
PURANA [Vol. VII., No. 1
92
different in the three works. In the MB Bhlsrna narrates it to
Yudhzsthira and in the NP Sanandana to Narada in order to
satisfy their curiosity and wonder at Suka's attainment of life's
fulfilment through detachment and knowlede. In the &B Suta
narrates it to the sages who are interested in Suka as the recipient
of the Bhagavata-purana and want to know about his superhuman
birth.
II. THE BIRTH OF SUKA. His CHILDHOOD.
(a) Vyasa actuated by the desire to have a son propitiates Jfa/ja.
tZti'a Umapati by austere penance.
MBXll. 310. 11-29
(Bhigma continues his narration to Yudhisthira)
Vyastt, driven by the desire to have a son, practised Yogic
austerities on the peak of the Meru mountain where lived Maha-
<leva and his queen Uma. The sage lived on air for a hundred
years and yet he remained fresh and full of vitality, to the dismay
of all the three worlds.' The Lord Tryambaka, pleased with
Vyasa's supremely austere penance, appeared before him and said:
"You will have a son as great and as pure as fire, air, -water, earth
and the sky, the great Elements of Nature. He will think and
contemplate about their nature, and will become their inmost
being". 7
XP I. 58. 3-17
The part of the story is narrated by Sanandaaa to Narada
iu verses identical with the MB.
Z>BI.4; 4-65; 10. 1-22
VyBsa happened to see on the bank of the SarasvatT, a pair
of sparrows fondling their young one. This sight made him
uneasy at the thought of his having no son. He therefore, went
sfofar STzpfrn ^Mrr arcpj
I 28 |)
29 || MB XII. 310
Jan., 1965] STORY OF S'UKA IN MAHABHARATA AND PURANAS 93
to the slopes of the Meru mountain to practise penance. He could
not, however, make up his mind as to which god Visnu or Rudra
he should propitiate for getting a son. At that 'time Narada
appeared before him and advised him to propitiate Devi, as he
(Narada) had learnt from his father Brahmadeva that it was the
6akti or the female power who was supreme, even Vasudeva the
Lord being dependent on her. 8 Vyasa according to Narada's
advice, practised penance on the peak of the Meru mountain to
propitiate Devi or Mahamaya, as also MahSdeva and his Devi
consort Sadasiva, in order to get a son. The extremely severe
penance which Vyasa practised struck terror into the heart of
Indra. Indra went to Rudra who comforted him by declaring
that he would fulfil the wish of Vyasa. Accordingly Rudra went
to Vyasa and blessed him by saying : "You will have a son who
will be pious ( and full of the purest qualities." Thus blessed by
the boon of >iva, Vyasa returned to his hermitage.
Note In the MB and the NP, though the interlocutors
Yudhisthira and Narada and the narrators Bhisma and Sanandana
are respectively different, the content and the wording of the story
are identical. In the the I>B, though the story is essentially the
same, the wording is quite different. Besides, the DB introduces
some additional strands into the story. For instance, the episode
of a pair of sparrows fondling their young one appears to have been
introduced to explain the awakening of the desire in Vyasa to
have a son. Again, in consonance with its avowed object of glori-
fying the female element in creation, the DB makes Vasudeva
and Vyasa meditate on Sakti the supreme female power in
creation.
n ei ti
n e* \\ DB i. 4
94 3*l<JFt PURANA [Vol. VII., No. 1
(b) 8u7ta is born
MB XII. 311. 1-11
Vyasa had now got a boon from &iva that he would get a son.
Once while he was rubbing firewood (arani) in order to produce fire,
he happened to see a celestial damsel named Ghrtaci. His heart
was smitten with passionate desire at the sight of that beauty.
Ghrtaci at that moment assumed the form of a female parrot.
Finding himself thwarted by the changed appearace of Ghrtaci,
the sage could hardly control his passion. His body perspired all
over. Carried away by the physical charms of Ghrtaci, he tried
his best to control his mind. But the inevitable happened.*
While he was rubbing wood to make fire, his vital seed fell on one
piece of the firewood. While the firewood with the sage's vital
seed was being rubbed, there kindled into life and was born 6uka
like fire effulgent with lustre bearing the excellent features and
complexion of his illustrious father.
JVP I. 58. 18-27.
This part of the story appears in verses quite identical with
those in the MB above.
DB I. 10. 23-36 ; 14. 1-12.
(Suta continues to tell the story of Suka to the Rsis :)
Vyasa while rubbing the firewood to produce fire, furiously thought
of getting a son. While he anxiously thought as to how he would
be able to get a young wife who would beget him a son, he
happened to see the celestial damsel Ghrtaci. Oa seeing her, his
heart was smitten with the darts of love and he thought to
himself : "In what a difficult predicament am I ? On the one hand,
people will find fault with me for my being the helpless victim of
a deprQyed passion 1 On the other hand, the life of a householder
u u
q,. ,
nwar script u 6 MBxa 31 i
Jan., 1965] STORY OF SUKA IN MAHABHA~RATA AND PURANAS 95
wedded to a worthy wife confers the fulfillment of the desire for
a son and the joy of heaven and the bliss of Moksa thereafter on
one who attains knowledge. But such fulfillment and joy can not
be had from this celestial damsel who is a courtezan of the
gods. 10 For, I have heard from Narada that the king Pururavas
came to grief through his affair with divine courtezan UrvasI,"
[Here the DB in the chapters I. 12 and 13 narrates the story of
UrvasI and Pururavas]. While Vyasa was engrossed in these
thoughts at the sight of GhrtacT, the latter got frightened at the
sight of the moody sage and assuming the form of a female parrot,
got away from his presence. Vyasa tingling with passion, could
not control his perturbed mind and could not avoid the inevitable. 11
While he was rubbing the firewood in order to produce fire, his
vital seed suddenly fell on the firewood. Without heeding it, he
went on rubbing that firewood whence was born Suka handsome
like Vyasa and effulgent like the kindled sacrificial fire.
Note The story except for the interlocutors and the
narrators told in the MB and the NP is identical In extent, words
and meaning. In the DB, the story is essentially the same, some
situations receiving amplification and explanation at the hands of
the author, e. g. the thoughts of Vyasa regarding the blessings of
a householder's life blessed with a son reflect and explain his
fervent desire to have a son. So also the DB provides an expla-
nation as to why GhrtacI turned herself into a parrot : She was
frightened at the sight of the moody sage and turned herself
into a parrot in prder to escape his presence and wrath.
(a) Endowed with divine gifts, $ulca completes Ms studies and
discovers his icteal of Moksa.
MB XII. 311. 12-27 ; 312. 1-12
The birth of Suka was hailed with great joy by the denizens
10.
ewr srt^R gnjrt *?ter<t trar u 33 n
it se n DB. i. 10.
JEFJ ^ sqre: srr^cf SR: n s u
=3 !?rr39T ^frf^f Tfu i
f arrareir?Fira&3w: u e u ibid i.
cf. MB in footnote 9 above
96 T|*;i(jTq--PURANA [Vol. VII., No. 1
of heaven and by the world. The divine hosts of Gandharvas
and Apsarasas gave music and dance. There were showers of
flowers from heaven. Suka, even as a child, was provided by
divine beings with requisites which a Brahmacarin (a studeat)
requires. A divine staff (Danda) and loving cloth of dark hide
(Krsnajina) fell before him from heaven. Indra, the lord of the
gods, gave him a water-pot (Kamandalu) and other divine
apparel 18 . The divine river Ganga incarnate appeared before
him and provided him ablution. The great Lord MahSdeva
himself with his divine consort performed his Upanayana and
initiated him into student's life. The Vedas, with all their
esoteric teachings were ready at his beck and call. He chose
Brhaspati (the preceptor of the gods) as his preceptor and even as
a child learnt all the Vedas, history, and other branches of
knowledge such as the government o the kingdom, in all their
entirety and by his knowledge and penance won esteem and
regard of the sages and the divinities. But his mind took no
delight in the duties of the first three stages of life which are
based on the householder's life. 13 His vision was fixed on the
duties and the way of life which are meant to lead to Moksa.
He therefore approached his father and said : "Please instruct me as
to what I should do to be enabled to attain Moksa, so that my
'
mind would get the highest peace" 14 , Vyasa first asked him to
master the whole Yoga and SSmkhya. When uka had done it,
Vyasa asked him to approach Janaka, the King of Mithila, "He
will explain to you everything concerning Moksa. I officiate as
chief priest at his sacrifice. He is proficient in the knowledge
12.
13 MBXILSll
: u 27 \\ MB xn.su
14, ^ ^ftsT^f^rcJr^f ^>: f^rc*FRf3itcj i
u u Mi
** *ra^ ^n^fs wwt ^^ srsft \\ 2 \\ MB XIL sis
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 97
which leads to Moksa. He will remove all your doubts. Do as
he will ask you to do." uka, thus addressed by his father, left
for Mithila to see Janaka.
NPl. 58. 28-54
The part of the story narrated above appears in the NP in
identical verses to almost the same extent.
DB I. 14, 13-70 ; 15. 1-67 ; 16. 1-61 ; 17. 1-10
The birth of Suka was greeted with great joy by the
Gandharvas, Apsarasas, and the gods. The requisite equipment
of the Brahmacarin viz. the staff, dark hide and waterpot fell
from the sky for uka. Vyasa performed his Upanayana. uka
chose Brhaspati as his preceptor, learnt all the Vedas with their
auxiliary parts and returned to his father. (This part of the story
appearing here in a shorter form and in different words is mostly
identical in content with the MB. In the following part,
however, the DB gives quite a different slant to the content and
the spirit of the story).
Vyasa greeted uka with great affection and settled him at
the hermitage. Anxious to get Suka married, Vyasa said to him :
"You have studied all the Dharma-astras. Now get married and
enter into householder's stage of life. Beget a son and free me
from the 'debt*. A man without a son has no future.'* 15 Then
follows a long argument between the son and the father. uka put
it to Vyasa : "what happiness is there for a man who is enslaved
by a woman ? The householder's life is a life of captivity, 16
What happiness is there in a life of captivity ?" 16 Vyasa
replied, defending the life of a householder : "A householder's
15. S*fa??Tsrm * TI5^T?J *F3 fps W3 H^mi 11 27
*rf 3^ srro sraq i^torrq n 28
zr iFcf?rff?cr wfl ?k ^ %r ^ it 29 u DB i. u-
16 few
f%
f; u
13
98 gqontPURAJSUi, [Vol. VII., No. 1
life is not prison house. Even a householder, who is free in
mind, can get Deliverance. There is no higher duty than
that of the Grhastha. One should gradually go from one
stage of life to another. It is difficult to control the turbulent
senses for one who has not taken to a wife. Therefore,
do what I tell you in your own interest. Get married to a girl
of a good family and follow the path laid down by the Vedas.""
Suka however, could not be persuaded. He replied to his father
with counter-arguments : "The householder's worldy life is full of
sorrows and is like a snare." Vyasa trembled with pain, wept
with sorrow and his mind was dejected at this resolute stand of
uka. Seeing the pitiable condition of his father, uka replied with
dismay : "I am simply bewildered to see that even the great
Vyasa the promulgator of the Vedatita has been deluded by
the enticements of the mysterious Maya of the world. As for me,
the idea that I am bound and that I should get free from these
bonds of worldly existence does not leave me." 38 Vyasa then
appealed to &uka to study the Bhagavata-Purana which, he hoped,
would impress on him the sovereign power of the 6akti or the Devi
or the Laksmi i. e. the sovereignty of the female element in
Creation. It is said further on in the DB that uka studied the
Purana but did not attain the peace of mind which he so fervently
17.
n 55 i\
: ti 6i n
it 64 \\
%
f ersri *p?R?t fi^r %s*rn? TOST*? u ?o u ibid
is. sift
u
u 25 n
45 i
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 99
wished, Seeing Suka still restless, Vyasa advised uka to
approach Janaka of Mithila. He said "King Janaka is TideJia 19
and Jlvana-rnukta : While he leads his normal life of a king, he
has transcended the weaknesses and temptations of the flesh and
lives like one emancipated. He will remove your doubt and
delusion and expound you the true reality." At this proposal and
hearing the description of Janaka Suka exclaimed : "Oh I what a
hypocrisy ! To say that a king rules his kingdom and at the same
time has transcended the weaknesses of the flesh is a contradiction
in terms like saying that the barren woman has a son. 20 How
can he be said to be emancipated when as a king he experiences
the pleasures and sorrows of worldly existence and has to live in
and deal with inequalities? I have grave doubts how a king
living a householder's life can attain the state of emancipation.
I have a desire to see the king and get ray doubts removed. I
shall therefore, go to Mithila." With these words, uka fell at
the feet of his father and took his leave. Vyasa while bidding
him farewell said : "You are my very life. I shall feel miserable
without you. After seeing Janaka and getting your doubts cleared
by him you should return and stay here, devoting yourself to the
study of the Vedas"; and Suka then left for Mithila to meet Janaka.
Note While this part of the story is identical in extent and
wording in the MB and the NP, it has been given a different
orientation in the DB. In the DB 9 Vyasa who had a desire for a
son and eventually got a son, further champions the cause of the
householder and persuades uka to get married and procreate
progeny- uka, who wants to renounce the world and become a
recluse, opposes Vyasa who now proposes to him to see Janaka.
Vyasa probably hopes in this way to bring Suka round to accept
19. There is a play on the word Videha. Janaka the king of the country
of the Videhas is also said to be Videha ; one who has transcended
the sense of physical existence*
20, s'vitszT fp5? sRfora wfa fa% TOig^f i
MIt^ KT^SIT?^ gSTf?^: I|50||
5*rarf9 ^rra* ^r^s flra* u 51 u DB. 1. 15
100 Tjofij P URANA [Vol. VIL, No. 1
the life of a householder from the example of Janaka who being
mentally detached, combines in himself the roles of the householder
and the recluse. Suka, however, is strongly in favour of renunci-
ation. He can not believe that Janaka, a householder and a king,
can be a Videha and Jivanamukta.
III. UKA'S MEETING WITH JANAKA
(a) &ufca 9 s journey to MitMla of Janafca and Ms reception at
Janaka s court.
MB XII. 312. 12-46 ; 313. 143.
Suka flew over the mountains, the rivers and the forests,
crossed many countries and cities and reached the country of
Videha which was ruled by Janaka. While going through the
country-side of Videha, he saw villages full of cows and settle-
ments of cowherds, rich with corn, milk and food. He also saw
on the way hundreds of ponds adorned with lotus plants, He
reached the suburbs of Mithila where there were parks full of
elephants, horses and crowded with men and women. He at last
arrived at the first outer gate of Mithila. There he was first
stopped by the gatekeeper. But he was allowed to enter when
the gatekeeper foimd him deeply engrossed in meditation, and like
one emancipated (rnukta). While he walked on towards the palace,
through the thoroughfare, another gatekeeper, struck by his
dazzling splendour like that of the midday sun, ushered him intotlie
hall beyond the second gate. There Suka remained, full of repose
and calm, his thoughts bent on Moksa alone, little heading his sur-
roundings. Soon, the king's minister came and with folded hand,
ushered Mm into the third chamber of the king's palace. Adjoining
the chamber was a lovely garden with well-laid out bathing pools
and flowering trees. The minister led Suka into the garden,
pointed him out a seat and went away. There qka seated himself
and stayed the whole night. He was soon surrounded there by
young beautiful courtesans clad in fine clothes and wearing golden
ornaments, They danced, sang and frolicked about him with
sweet amorous blandishments, offering him excellent bed with
rich coverlet But Suka remained unmoved by all these tempt a-
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 101
tions, In the midst of women, he practised yogic meditation in the
first part of the night, slept soundly during the hours of midnight
and wok up to practise yogic contemplation again during the
last watches of the night. Then the next morning, king Janaka
came to meet him along with his ministers. Led by the royal
priest, Janaka approached Suka, offered to Suka high seat embel-
lished with jewels and covered with rich coverlets, and presented
him, with bowed head, worship including a cow. After mutual
customary inquiries regarding health etc. were over, Suka on being
asked by Janaka the reason of his visit, told him that he was
sent by his father and that he wanted to know from him the
following : 31 "How is Moksa or Emancipation achieved ? By
knowledge or or by penance ? By way of activism or renunciation?"
Thereupon followed the discourse of Janaka.
NP I. 58. 54-72 ; 59, 1-10
The above part of the story, without some portions, is
narrated in the NP in verses identical with those in the MB. The
portions that are omitted include firstly verses relating to the
account of the places on the way which uka is described in the
MB to have seen during his journey to Mithila, and secondly
verses describing the reception which 6uka is described in the
MB to have received from the gatekeepers and the courtezans.
Thus the extent in the NP relating to this part of the story is less
than that in the MB by about 18-19 verses. The omitted portion
does not make any material change in the tenor of the story.
DEI. 17, 11-66 ; 18. 1-14
Suka started on his journey to Mithila and went fast as an
arrow discharged from a bow. On his way he saw many countries
with rich people, forests and ripe fields. He also beheld many
yogins, and followers of the Saiva, Pasupata, Saura, akta and
Vaisnava Sects. When he entered Mithila, he was accosted by
the gatekeeper and was prevented from entering, until he knew
who the newcomer was. Suka replied : "I have come here to
MB XIL 313.13
102 tMC P URANA [Vol. VII., No. 1
see your king. As you are obstructing me, it appears that I was
wrongly informed by my father. He told me that your king Is
really a Videha i. e, he has transcended the selfish considerations
of the body and the mundane world. How does this claim of
your king square with the obstruction that you now put against
my entry, under his orders?" 33 The g.-V-krx-pjr was impressed by
the words of Suka and requesting to be excused, allowed him to
enter. Before moving further, Suka gave a short discourse to the
gatekeeper on the latter's request oa worldly pleasures and sorrows,
which he said, are due to greed and attachment for the things of
the world. True happiness lies in contentment, he said. 83 Then
Suka walked unconcerned through the market places of Mithila
and finally entered the precincts of the palace. There also at the
entrance he was obstructed by the gatekeeper ; but lie stood still
and in meditation until a minister of Janaka came and ushered
him first into a palace-chamber and then into a garden adjoining
the chamber. The courtezans, under the orders of the minister,
attended on him, trying all their charms and blandishments. He
was also taken to the special garden of the king's harem by the
ladies of the harem who were struck and infatuated by his hand-
some form and mien* Women provided him with excellent bed
covered with rich coverlets. But Suka remained calm and un-
affected. He considered them all as his mother. In the presence
of them all, unperturbed, he practised meditation in the first part
of the night, then slept soundly for the middle watches of the
night; getting up and again practising contemplation during the
last part. Then in the morning, king Janaka with his ministers went
to see him. After receiving customary worship and inquiries
from the king, Suka disclosed the reason of his coming 84 : "My
22. qs[%Q: ^ ertft ft^ft ^r ijqfos \ DB i, 17.29
23,
\\ e \\
\\ i u DB LIB
Jan,, 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 103
father Vyasa wants me to take to a wife, for ^cc-.T-V :,. to him,
the householder's stage of life is the best. I did not accept his
view, for I think the householder's life is a great bondage. He
has referred me to you. You, he says are a king and a ruler
and yet are emancipated, not being bound by the bonds of
mundane desires. I also wish to get emancipated. You will kindly
instruct me as to what I should do." And Janaka began his
discourse to Suka.
Note While this part of the story narrated in the MB and
the NP is completely identical in wording and tenor, that in the
DB is couched in a different wording with a longer account. The
DB account introduces new elements of which more important
are the following : Suka sees the Yogins and the followers of
various religious sects on his way to Mithila. In his encounter
with the gatekeeper of Mithila, he is made to pass critical remarks
on, what appear to him, the contradictions in the character of king
Janaka and then he is also made to deliver a discourse to the
gatekeeper on the latter's request. The account in the DB, though
longer and containing additions, does not essentially detract from
the spirit of the story. The longer account with additions looks,
as if it is the expansion of the ideas contained in the MB and NP
versions.
(b) Janaka 9 s discourse to SuJsa
MB XII. 313. 14-51 ; 314. 1-2.
The following is the summary of the main point in the
discourse. Janaka said : "To get the state of emancipation,
a man should order his life and live gradually and progressively
through the four stages of life (Asramas) Brahmacarya,
Garhasthya, Vanyasrama (i. e. Vanaprastha) and finally
Brahmasrarna (i. e. Sannyasa) discharging the duties of every
stage."* 5 At this point 6uka intervened and asked : "If knowledge
25, TOerc ^^iWFHRWT: II 24 ||
f 53TT rrPrf Vf *fr$ft ^T^f 5I*q& II 25 II MB XII.
104
[Vol. VII., No. 1
which is essential for the state of emancipation arises in a man's
nrnd, is it still necessary for him to live through all the customary
Asramas of life ?-This is my problem."" Janaka replied :"
-The traditional religious code of the four asramas is meant to
preserve the uninterrupted continuity of society and of activities
essential to it. One whose mind has become purified can attain
th3 state of o:uaacipatioQ even in his youth in this first asrama
i. e. stage of life. For him the remaining three Asramas have
3 _
no meaning. The 'Light' is within and can be visualized by one
who h:is equanimity. One who does not bear ill in thought, word
U 20 ||
V
nf: ^T^wpsf^sr: n 24 n
II 26 !)
: ii 27 u
32 ||
n 34 u
11 35 n
I
u 41
U 50 U
,
u 51 -
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 105
and deed towards any creature, who has cast off desire and greed
attains to Brahman i. e. the state of emancipation. I can see all
this present in you. You have known what is really to be known.
I assure you that you are already on that imperishable and blissful
highway of state of emancipation. The ultimate fruit that a
Brahmana achieves, the state of Moksa, its very substance is
already in your possession. What else do you ask for ?" After
hearing the discourse] of Janaka Suka made up his mind and
sped towards the north, bound for the Himalaya.
NP I. 59. 11-50
The discourse of Janakajas narrated in MB above appears
in identical verses in the NP and to the same extent.
DB I. 18, 15-61 ; 19. 1-35
As in the MB, in the DB also Janaka in the beginning
(I. 18. 15-22) exhorted 28 uka to remember that one who wants
to attain the state of emancipation should follow the Vedic path
of living gradually through the four graded Asramas (stages) of
life. Thereupon 6uka, as in the M 5, here in the DB also, interro-
gated him asking whether for one whose mind was filled with
dispassion born of knowledge, it was still necessary to live through
all the asramas of life. 29 From this point onwards, the answer
of Janaka and the subsequent questions of Suka and again Janaka's
answers thereto in the DB have a wording and bearing different
from those in the MB and the NP. Janaka replied : ao "The
u DB 1. 13.22.
29. 3^ fffe %TT^ srirfT^nTOcvft i
WSPOT^RT ^cTS^TT^g 3"3g cfT t) DB I. 18.23
so. IVSR erRRfsnw ?r 5?rrf*arqzrTFcr % i
1 126 ii
sira:
$ *wt ^
: l)39|j
DB
14
106 Tp;fOif[__ PURANA [Vol. VII., No, 1
complex knot of desires is difficult to cut at a stroke. It can be
removed only gradually by living through the four stages of life.
Even who lives a householder's life can get a state of emancipa-
tion if he lives a life of detachment. The states of bondage
and emancipation are after all contingent on the state of the
ir.ind. One, whose mind is still, gets serene. Leading a life of
duties prescribed by the Veda, in a spirit of detachment leads one
to emancipation." At this point Suka put in an objection : 31 "The
duties prescribed by the Vedas include sacrifices which involve
injury and violence. How can the discharge of such duties lead
to eniuncipation ?" Janaka replied : "The injury or violence when
done without self interest or attachment is tantamount to non-injury
or non-violence." 32 Then Suka put forth another doubt : 33 "How
car, a man living in the midst of temptations remain disinterested,
detached and passionless ? While you are reigning as king,
your^ desire for wealth, comfort and pleasure, and victory in battle
is alive. How can you be, then, said to have attained the state
of cmanciptioa in this very life ? Your forefathers are reputed for
their name of Videha i. e. the emancipated ones who have trans-
si. Isn wr f| 3T I
DB I. 18.
orfr f|lNr Prcsfflrr 1 *rr trar 1159 DB 1. 10.
; ,,5
?% frorai qrnra: w^ i ^ 1120
^ %
... ............. 1122
qfaft
\
|27 DB Jf
Jan., 1965] STORY OF SUKA IN MAHABHARA.TA AND PURANAS 107
cendend the temptations and weaknesses of the flesh. It is
reported that one of your forbears named Nimi, out of angen
cursed his preceptor in return for the latter's curse. To call such
a king 'emancipated' appears to me a joke ! As for me, I 34 have
resolved to lead a life of a recluse roaming from, place to place. My
mind is not interested in the home and in the wife. I shall roam like
a deer without possessing any property, unaffected by pairs of
opposltes like pleasure and pain." Thereupon Janaka replied 85 :
"You will fraternize with the deer, no doubt. But the properties
of the Great Elements of which this body is composed prevail
everywhere. One is always anxious to get food. Even a recluse
like you how can you get free from anxiety on that account ?
You are plagued by doubt. I am free from doubt. I have
realized that I am not in bondage and that is why I am happy.
The bondage consists in the belief that 'this body is mine', while
freedom from this belief is emancipation. The same is applicable
to the house, wealth and kingdom which, I have realized, are not
mine/' After hearnig the discourses of Janaka, Suka was pleased
in mind. He took leave of Janaka and returned to the hermitage
of Vyasa.
Note While the wording and the tenor of the questions of
Suka and the discourse of Janaka in reply to uka are identical in
the MB and the JVP, they undergo a change in the DB. The
ftwnt ftnfa:
^^ft^ft^TfrT ftfgt frTSTftflf; l|13|| DBJ. 19
35. s?h ;eri ?resff ^fsret
^ fa;??*Ti
%
f^^^f^ ^rr
^ ||33||
q^fcf
DB I. 19
108 g^oiq FURSNA [Vol. VII., No, i
wording in the DB is completely different. So also, the tenor and
the upshot of the discourse in the DB, are also radically different
from those in the MB. In the MB and JSTP Jan aka with his
insistence on mental detachment or dispassion as the essential
prerequisite for the state of emancipation, accepts irnika's quali-
fication for that state and allows him to be a recluse if he so
chooses, without requiring him to pass through the graded stages of
the three Asramas. la the DB, however, Janaka, with equal
insistence on the qualification required for the state of emancipation,
implies his preference for stage of a householder with the requisite
qualification. He attacks Suka's belief that detachment or dis-
passion which is an indispensable prerequisite for emancipation is
best attained in the life of a recluse only and insists that house*
holder's life such as his own embodying the spirit of utmost
detachment can be an adequate, if not a better, substitute for the
life of a recluse.
IV. SUKA BACK AT HIS FATHER'S PLACE IN THE HIMALAYA
(a) Tlie description of tlie Himalaya
MB XII. 314. 3-22
The Himalaya which was the abode of Vyasa and to which
Suka now returned is described in some twenty verses : Hima-
laya is full of celestial damsels and kinnaras and echoes with the
notes of their songs. It is full of various kinds of birds. It is
frequented by the Eagle king of the birds and by the divine
guardians of the quarters (Lokapalas). It was on the Himalaya
that god Kumara threw his missile (Sakti) which could not be
moved by any god except Visnu. It was on the side of the
mountain that Mahadeva practised austere penance in a hermitage
which, surrounded by flames of fire, was guarded by the god of fire
himself.
NP\
Both omit the description of the Himalaya.
(b) Suka on arrival, finds Vya&i tnjagvd in teaching the Vedas
to Ms four pupils.
MB XII. 314. 23-49 ; 315, 140.
While Vyasa was teaching the Vedas to his four pupils
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 109
named Sumantu, Vaisampayana, Jaimini and Paila, he saw 6uka
'effulgent like the Sun', speeding to him like an arrow, Suka
bowed down at his father's feet and greeted the four pupils. He
then reported with glad heart, the discourse he had heard from
Janaka. Having heard him, Vyasa in his hermitage in the
Himalaya continued his teaching of the Vedas to the four pupils
and Suka also who had now joined them. One day, the four
pupils, who had now completed the study of the Vedas, requested
Vyasa to grant them the following boon 36 : "We are four ; Your
son is the fifth. It is our desire that the Vedas should find their
abode or fountain head only in us five. Let there be no
sixth pupil." Vyasa replied : "You will be the fountainhead of
the Vedas. Let the Veda be expanded by you. In so doing,
you should see that only proper, righteous persons receive the
Veda." The four pupils were glad to hear the words of their
great preceptor and requested for his permission to descend to the
world of men in order to extend and expand the Vedas, Vyasa
giving them permission warned them saying. "Beware ! never be
heedless while teaching the Veda, for the Veda is liable to be
grossly misunderstood." The four pupils bowed before him with
their heads and with his permission descended on the earth where
they employed in teaching the Veda and officiating at the
sacrifices. After the four pupils had left, Vyasa remained at the
hermitage alone with his son Suka, silent and in meditative mood. 3T
NPl. 59. 51-55 ; 60. 1.
This part of the story which occupies in the MB a space of
37 verses has been very much curtailed in the NP. The JSTP
picking out identical words from the narrative of the MB makes a
bare mention in about five verses of the following links in the
story : Suka, on arrival at the hermitage saw his father teaching
36. qTCSTR^ spt ftl*ZTT
35 to srfeg^^ *s ^iF^cfl SR: II MB xn. sitsa
37. sfirMg fti^g sgra: jTO^RRn^i
U MB XIL 315 ' 10
110 - [Vol. VIL, No. 1
the Vedic Sambitas to Paila and others. On hearing from Suka
the report of his conversation with Janaka, VySsa with a ghd
heart, embraced his son and seated him beside himself. Then
Paila and other pupils descended from the mountain on to the
earth and devoted themselves to teaching Vedas and officiating
at sacrifies. After the pupils had left, Vyasa remained _ aU e
',,, .: .;. , silent and meditative alone in the company ot his wu.
DB I. 19. 40-43
The DB notes the arrival of Suka and does not refer to
the four pupils of Vyasa. It gives quite a different turn to the
story of Suka. It is said in the DB that Suka, on his arrival,
was greeted affectionately by Vyasa. He stayed there^ with his
father, mastering the Vedas and other scriptures. Suka had
been impressed very favourably by the example of Janaka t ie
householder and the king. While residing in the hermitage, ne
therefore married a beautiful girl named Plvari and begot^ four
sons and one daughter. This daughter of Suka named Kirti was
married to. one Anuha and gave birth to a son named Brahmajna,
Note It will be found that the DB effects a material change
in this part of the story of Suka. According to the MB and NP,
Suka, back from Janaka's court, fortified by Janaka's blessings,
appears firm in his resolve for pursuing his ideal of Emancipation
through renunciation; Suka in the DB version, however, wishing
to follow Janaka's example of attaining emancipation through
activism, marries and takes to a house-holder's life.
(c) FySsa'a Discourse to $uka on the Wind-system of the Cosmos.
MB~X.II. 315. 11-57
While Vyasa sat alone in his hermitage with his son in silent
and meditative mood, Nararla went to him and said: "Why is there
no sound here of the chanting and recitation of the Veda ? Why are
you sktiri-r so silent aiul tiv-uahlful ? This mountain which does
^ *-5 *J
net echo to the recitation of the Veda looks ugly like the settlement
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 111
of barbarians". 88 Vyasa explained to Narada in reply that he had
been seized by a gloomy mood since the departure of his four
pupils. 39 Narada, however, said : "The Vedas fall into disuse
and become tainted if they are not recited. You should start
reciting the Veda with your intelligent son.*' Accordingly Vyasa
began with his son the recitation of the Vedas in a loud voice,
filling the surroundings with their properly accented resonances.
While they were chanting the Vedas, their suddenly blew a
tempestuous wind. Vyasa immediately stopped his son from
reciting, saying that it was the occasion to stop the study and
the recitation (anadhyaya). Thereupon Suka asked his father
about the winds -whence they carne and the way they behaved,
Vyasa admiring the curiosity of his son explained the system of
winds that operated in the universe (verses 30-56). What he said is,
in brief, as follows : "There are 'seven paths of the wind* which
were named as Pravaha, Avaha, Udvaha, Samvaha, Vivaha,
Pufivaha and Paravaha, They operate as mighty winds
blowing through the atmosphere outside and as breaths working
in the human body. These winds are the wonderful sons of
Aditi, never ceasing in their courses, all-penetrating and all-
carrying. When the wind blows very violently, they do not
recite the Veda. The sounds of Vedic words are afflicted by
them". 40 Vyasa, after furnishing his discourse, went to the
heavenly Ganga, leaving uka alone.
NP I. 60. 2-37
The above part of the story "as narrated in the MB appears
in identical verses in the NP except in the following detail : In
the MB it was Narada who visited Vyasa and exhorted him to
resume the recitation of the Vedas. In the NP, it is a 'disem-
xn. sis
39 > frf^i ftn^T SfrfefgssfiTS? *T*: I 19 >
40 - 35^ a^rft^t s^r wfta^sfry wf?r i
t! 56 MB XII. 315
112 g^qqPURANA [Vol. VII., No. 1
bodied voice' (5:irlr:ai Vak) which exhorts Vyasa to resume the
recitation of the Veda, and this exhortation is abridged to about
3 verses as compared with that of Narada in the MB which latter
takes up about 12 verses.
DB does not mention this episode of Vyasa's resuming
the recitation of the Vedas and again stopping it at the
appearance of the sudden gusts of wind. The above part of the
story does not appear in the DB.
Note -That the part of the story in the MS appears in
identical verses in the NP, with a difference only in respect of the
personality of Narada is already noted above under NP. The
difference viz. that the NP substitutes 'disembodied voice'
(asarlr-nl Vak) in place of Narada can be explained by the fact
that in the NP it is Narada himself who is the interloculor asking
Sanandana to tell him the story of uka. The author of this part
of the story of Suka in the NP who appears to have a version of
the story identical with that in the MB wanted somebody to
exhort Vyasa to resume the recitation of the Veda which, being
subsequently thwarted by the tempestuous winds, provided an
occasion for introducing the discourse of Vyasa to Suka on the
wind-system. Narada being the interlocutor himself in the NP
had to give way to somebody else 'a disembodied voice'.
(d) JRTarada's discourse to $uka
MBXll. 316. 1-59 ; 317. 1-30 ; 318. 1-45.
After Vyasa had left for the heavenly Ganga, uka was left
alone in the hermitage. During that interval, Narada met him
and said to him : "What good can I accomplish for you ?'
toein
him f v that What he woul <* tell
*m for hiB good was already told by the great Sanatkumara
With tM prefatory
to a uka . The following is
Jan., 1965] STORY OF S'UKA IN MAHABHARATA AND PURANAS 113
of the discourse 41 : "There is no eye like knowledge, no sorrow
like attachment, no happiness like renunciation. One who has
renounced the fruit of all actions, who is desireless and possession-
less, one who has renounced everything is the truly wise man.
Non-possession, deep contentment, desirelessness, deliberation before
action constitute the highest good. Possession is attended with
harm. A silk-worm spinning his cocoon is enmeshed in his own
possession. Men ent-.r.:!; 1 in their sons, wives and family sink
down into ruin like elephants sunk in the muddy soil of the lake.
TT 3: I
u e u
u u n
i
: u 19 u
i
it 29 n
i
II 30 II
iifor ^^t f^?crffcf Ef^j u 37
|| 53 || MB XII. 316
u 21 n MB xn. zn
*r?*ifar TT^rf^r ^: fri n s
u 34 n
< WI ^S^T >ff if ^ft^fe I) 43 || MB XII. 319
15
114 foijj; PURXjSLA [Vol. VIL, No, 1
Oue who likes to live in society is like an animal tied down by a
kilter. Tlie good break this bound and get free. This body, the
(vbcde of the elements is perishable, foul and full of diseases. The
scul dwelling inside is bog!rr:i^glc:55, deathless and incorporeal,
The great Sanatkumara, who knew what is holy, has said so,
There is no end to thirst ; contentment is the highest happiness,
As the courses of rivers flow down, never to return in the same
way, the days and nights take away the life of mortals again and
again. Disease attacks and kills creatures as a butcher does to
the animals. The creatures in the world take great pleasure in
pairs of opposites. You should not be deluded by them."
ypl. 60, 37-94 ; 61. 1-73
The NP narrates this part of the story and the discourse
narrated above in identical verses and extent with the following
poir.ts of difference : In the MB., it is said that Suka who is alone
is approached by Narada who subsequently gives the discourse,
In the NP however, it is Narada who is the interlocutor who is
asking Sanandana about the story of Suka. Therefore in the NP
it is not Narada but Sanatkumara who, as Sanandana says to
Xarada, meets Suka and subsequently gives the discourse to him. 43
Except difference in this detail, the story and the discourse are
i'Jtnticul in the MB and the NP.
DB L 20. 44
The DB mentions in one verse 43 that Suka (who bad already
rnainea and got four sons and one daughter) after some time, got
tin highest knowledge and attained to the highest path of Yoga
thrui-h the instruction of Narada. The DB does not give the
li?cor.rse or instruction of Narada,
u ss n
H 29 NP I. 60
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 115
Note It is worth noting that according to MB and DB,
it is Narada who gives a discourse containing instruction to Suka
which eventually leads him to make his final resolution to
renounce the world. In the NP, instead of Narada, it is Sanat-
kumara who gives such a discourse. In the NP it could not
have been Narada because, as already mentioned above in another
connection, Narada is the original interlocutor who asks Sanandana
the story of Suka, and as such he could not appear again as the
giver of the discourse. In this connection, it is also worth recalling
that Narada in the MB passage prefaces his discourse with the
remark (XII. 316. 5) that the instruction which he now proposes
to give to him is the same as was given by Sanatkumara to the
pious sages of old. It indicates that the MB text of Narada's
discourse to Suka, which is identical with the NP, was an ancient
text ascribed by tradition to Sanatkumara. The NP appears to
be placed in an advantageous position, which, relying on tradition,
it has happily used by calling in Sanatkumara to give first-hand
instruction to Suka.
(e) Suka, resolved on renunciation, leaves Ms father in quest of the
way to tJie state of emancipation.
MBXll. 318. 46-63
Reflecting on the discourse of Narada, Suka said to himself :
"How can I attain the highest state and never return to this
earthly birth existence ? I want to go to a place where my mind
shall get tranquility and where I shall remain immutable and
immortal. This state is not possible without Yoga. I shall there-
fore betake to Yoga and enter the Sun. The Sun does not wane
like the moon. It is all imperishable splendour. I would like there-
fore, to go to the sun and remain there with my mind detached. 44
44. spsf
l! 51 u
g: U 52 u
116 t FURANA [Vol. VIL, No. 1
He then got the permission of Narada and went to his father
Dvaipayana to take his leave. Vyasa, hearing Suka's resolve, got
pleased and said, -my son, please stay for a while today while I
please my eyes by looking at you," 45 Suka, devoid of all attach-
meat, free from all ties, with his thoughts bent on Moksa left his
father and departed,
NP I. 61. 74-78
The lYP Summarizes this part of the story in 5 verses
saying : "Sanatkumara, after giving discourse, took leave of Suka
and went away. Suka, eager to seek the highest state of
Brahman, approached his father, went round him in salutation
and started for the Kailasa. Vyasa, pained at his separation,
wailed forth asking him to stay on for a while. But Suka, devoid
of all attachment, free from all ties, with his thoughts bent on
Moksa, departed.
DB I. 19. 45-46
The DB makes only a bare mention, in about two verses, of
Suka entrusting his kingdom to his sons and learning the company
of his father to go to Kailasa.
Note The MB refers to Suka's resolve to enter the orb of
the Sun as the first stage on the path of emancipation. The ATP
and the DB do not make mention of this detail. By this resolve
of Suka one is reminded of a verse which says r Two penetrate
the orb of the Sun : the Recluse who practises Yoga and the hero
who has laid down his life on the battlefield. 48 It appears that
the resolve of Suka is befitting a great Yogin that he is.
$t*r;
45.
116214
\\MB v. 33.
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 117
V. SUKA GOT EMANCIPATED AND BECAME ONE WITH THE
WHOLE CREATION
(a) $ulcat by practising Yoga> flew into the Sky,
MB XII. 319. 1-17
6uka was adept in practising the successive practices of
Yoga. At day break, looking at the rising sun, this great Yogin
flew into the sky- The whole creation looked on with wonder,
as &uka sped through the ethereal regions, calm and fearless,
into the world of the Sun. The gods showered celestial flowers
on him as a mark of their worship.
NPI. 62, 5-12
The NP presents the above part of the story in identical
words, in an abridged form omitting some verses,
DB I. 20. 46-48
The DB merely mentions that Suka practised Yoga and
flew into the sky.
(b) Suka's Mequest to the Creation
MB XII. 319. 18-29
While Suka speeding through the ethereal regions crossed
the Malaya mountain, the celestial damsels gazed at him
with wonder and admiration- Urvasf exclaimed : "O ! how
wonderful is this youthful Dvija full o intelligence and calm 1
He is fast speeding in the Sky like the moon ! The father must
be very fond of such a son ! How could his devoted father
abandon him 47 ?" These words were heard by Suka and he,
looking around at the quarters, the mountains, the forest and
the sky, said appealing to all the creation : "If my father follows
crying and shouting out after me you should all together
collectively reciprocate and give him the reply (that I am yea).
Please do this out of your love for me.' 1 At these words of
47. sr^ |fer*Trsrr*f %sirraR& fi^r i
112111
^qq-PURANA [Vol. VII, No. i
Suka, the quarters with the forest, the mountains, rivers,
all
around reverberated with the affirmative 'yea
* 48
-V7M. 62. 13-15
The NP drops the exclamations of Urvasi in the MB and
says instead : "The hosts of Gandharvas and celestial damsels
and the sages looking at Suka with wonder exclaimed : 'Who
is this that has attained such perfection ?' Then Suka told them
his name and appealed to them to reply to his father if the
latter went crying out after him". The verse containing the
appeal of Suka is identical with that in the MB.
DB makes no mention of the above part of the story contain-
ing appeal of Suka.
(c) SuJsa lecmnez one ivitli all creation-
31B XII. 320. 1-19.
Suka sped with his Yogic power through the regions Tamas,
JRty'jrg and Sattva towards the final Brahman. All the creation
quivered with dismay. Meteors fell from the sky. The waters
were agitated. While Suka careered flying above the earth,
mountain peaks cleft and gave way to him, He passed on the
way by the river Mandttkinl. He looked at the river with the
groves of flowery trees waving on its banks. 49 The celestial
43
|pp
J|26||
: srfe^t %f
fer,
J \ 28 M
112911 MB xn. 319
: u
i fonsrcr: i-,i7,, MB xtr. 220
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 119
damsels were at that time sporting in the river, with their garments
off. They looked at Suka whom they found so expressionless and
vacant that they continued their sport undisturbed. Suka sped
and flew above the path of the winds and finally in the full
plenitude of his power, became one with all creation. 50
NP I. 62. 16-25
The NP, cutting out some verses which describe Suka's
careering through the sky and the upheavals in nature accom-
panying it, narrates the rest of the part of the story in identical
verses, retaining the episode of Suka's encounter with the
Apsarasas.
DB I. 20. 47-49.
The DB in three verses referring to the mountain peaks
cleaving in two when Suka sped through the sky and to the
accompanying upheavals (utpatah) in nature, states in brief, that
Suka flew from the peak of the mountain and attained the highest
state of perfection. 51 It should be noted that the DB does not
refer to the encounter of Suka with the Apsarasas.
VI. VYASA IN QUEST OF SUKA
(a) Vyasa calls out to Suka and the loliole creation responds.
MB XII. 320. 20-26
After Suka had left Vyasa soon followed in search after
him. While he wandered searching him out, he shouted out
wailing his son's name in a long accented cry which echoed
through the three worlds. Suka who had become one with
the whole creation heard his father's cry and responded with
'Bhoh 1 (O !). The whole world of the mobile and the immobile
echoed forth loudly the sound of that syllable 'Bhoh' ! 82
50. |flK TT^Tfsg i f ^T^$f*TTf[ \
swfiRsrr wm & s^frats^ 35T it is u MB. xn.sso.
51. 3?nra frft: 3^113 fefeg TOT ia: i 47 \\ DB i. 20.
52. cfcr: geptfoft% srihmwfeaserer '
q fret ^^aftR'CT^twwira *r u 22 n
120 jpfaiq^ PURANA [Vol. VII., No. 1
I. 62. 26-32
The NP in verses identical with the JkFB describes the
part of the story narrated above relating to the response of the
whole creation to Vyasa's call.
DB I. 20. 50-52
The DB, in words different from the JMB, relates this
episode in brief : "Vyasa who was wailing slaouting forth '0 1
my son' was answered back by Suka who had been now merged
in all the creation". 63
Note It will be seen that regarding this episode of Vyasa's
crying out for his son and of the whole creation answering back
his call, there is unanimity, in essence, among the MB, NP and
DB. This moving episode has been enshrined in a nutshell in a
famous verse in the Bhagavata 84 which means : The sage went
forth, renouncing the world, alone, with nothing left to achieve.
Dvaipayaua, his father, afflicted by his separation, went after him
culling out <O My Son !' The trees, which were filled with his
presence, rustled and murmured back in answer to his father.
Thus hi has become the heart of things and of creation. To that
suge, I bow in salutation !"
wfor? ^^^nT^nHq^ ti 23 u
! I 24 11 MB XII. 320
53. II 50 n
5*-
\\ si \\
52 n DB i. 20
Sec also - I. l= Padmapuraj?a n .
I. 2. 2.
Jan., 1965] STORY OF SUKA IN MAHSBHARATA AND PURANAS 121
(b) VyascCs encounter with the celestial damsels
MB XII. 320, 27-30.
Vyasa struck at the great achievement of his illustrious son,
sat on the slopes of the mountain, engrossed in thoughts about his
son. Nearly, the celestial damsels were sporting on the river
MandakinI when they saw the sage, they were abashed and got
confused. Some of them dived in water, some hid behind clumps
of trees, and others put on their garments. The sage had known
the uninhibitedness of his son and now realized in contrast, his
own attachment to passions, 55 He felt both glad and ashamed.
both omit this episode of the story narrated in the MB.
(c) Vyasa was <:<>>/*? ori-:3 7 >y Mahadeva
MB XII. 320. 31-38.
Vyasa sat, moody and filled with grief at the separation
from his son. Lord Mahacleva Sankara comforted him with the
following words : "I promised you before that you would have a
son equal in power to the great Elements. You had such a son
Suka. He has attained to a state which is hard to get even by
divinities. Why are you sorry for him ? The fame of you and
your son will endure as long as the mountains and oceans endure.
Besides, through my grace, you will see yourself accompanied by
the shadow similar to your son, which shall never leave you." 56
55- gat H^Tf^^cft s^cftscsrcgf TtfgK \
*ra%cRf: n 28 u
p*rrg stffe^ \
c gfastxFn* 1 1 29||
eft ggjerf 3 f^rw frr; gw % ?rer i
ra>gpn?w^^r sTrafte^; sftfe^ ^ nsou Mn.xii.3ao-
56. qr^qJ^Tt ^RfaxTFOFTW %^ ^ I
r: g^r fcf; n
rt 5TIHt
fasro a 1 &
16
122 mpjjij PUB.SNA [Vol, VII., No. 1
Comforted with these words of Rudra, Vyasa felt glad and
returned to his hermitage, looking at the shadow which accompa-
nied him.
I. 62. 33-34
The above part of the story in the MB is found in a summa-
rised form in the NP in two verses : "Rudra comforted him
saying 'why are you pining for your son ? He has become
Brahman. Don't you see him following you nearly ?' and Vyasa
went back to his hermitage."
DPI. 20. 53-59
The I>B gives the whole episode narrated above in the MB,
though in a different wording. It also introduces a little change
in narration. In the MB Sankara makes a single speech in which
he also grants to Vyasa that the shadow of Suka would always
accompany him. In the Z>B, Sunkara is made to speak twice. In the
first speech he said to Vyasa : "You should not be sorry for your
son. He has attained the highest state. He has added to your fame
and glory." Still Vyasa said to him : "I cannot overcome ray
grief until I can see my son." Then Mahadeva granted the boon:
"You will see the shadow of your son always by your side. By
seeing it, you can overcome your grief."
The story of Suka as told in the versions of the MB, NP
and DB has been given above and the points of similarity and
difference among the three versions have been briefly noted from
one stage to another in the development of the story. Now in
conclusion, there follows below a summing up of the points of
similarity and difference accompanied by a relevant discussion of
the relation between these versions.
>|36n
54 ^ St^sRrH^ *r?SBT3F*tT3 II 3 '' II Mp XII. 330
Jan., 1965] STOKY OF SUKA IN MAHABHARATA AND PURANAS 123
THE MB AND NP VERSIONS
The following points which emerge from the comparative
study of these two versions of the Suka story are worth noting:
I. The NP version of the story is almost identical in
wording and content with that in the MB. Wherever there are
differences found in the version of the NP they are due (a) what
appears to be an attempt at abridgement on the part of the author
of the NP version (b) to omissions of some episodes mentioned in
the MB and (c) to change in names in two places.
Thus (a) an attempt at rib:-Mg..:r.:,-t appears at work (i) in
the account of the places which Suka visited on his way to Mithila
(ii) in the account of the reception which Suka received in the
precincts of Janaka's court from the gatekeepers and the courte-
zans (iii) in the account in which the four pupils of Vyasa request
his permission to be (along with Suka) the sole custodians of the
Vedas and to descend to the earth for the teaching and propaga-
tion of the Vedas. (b) The important accounts that appear to
have been omitted from the NP version are (i) the Description of
the Himalaya to which Suka returns from the court of Janaka,
(ii) the description of Suka's actual resolve to renounce the world
and to enter the orb of the sun as the first stage of his journey
towards final emancipation, (iii) the description of UrvasT's feelings,
wonder, admiration and tenderness at the sight of Suka, (iv) and
Vyasa's encounter with the Apsarasas.-(c) The changes introduced
by the NP in respect of names are (i) when a 'disembodied
voice* is substituted in place of Narada to exhort Vyasa to
resume the recitation of the Vedas and (ii) when Sanatkunura
is substituted for Narada to deliver the final discourse to Suka.
II. The next question which arises after the comparative
study of the MB and NP versions of the Suka story concerns the
relation between these two versions, whether the NP has
borrowed from the MB. Looking to the dates of these two
works to which reference has been made in the beginning one may
be tempted to conclude that the NP may have borrowed from
the MS. Rut this conclusion may not be safe in view of the
j 04
"* S^fopt-PuRXNA [Vol. VI I. , No. 1
consideration that the dates which have been fixed by scholars
regarding these two works may be broadly applicable to the
works as a whole and may not hold good in respect of all
individual passages some of which may be very old and may
have been the part of a common pool of inherited passages to be
taken over by the authors of the later works according to their
need and taste. In respect of the Suka story, one is led to
believe that the Suka story must have been very old and popular
and must have been transmitted in a common version which was
used both by the authors of the MB and the NP according to
their predilections. This hypothesis may explain the omissions
in the NP which have been pointed out above. One may hazard
a conjecture that the passages which appear to have been omitted
from the NP may not have formed part of the common version
of the Suka story and may have been added by the author of the
MB for his own purpose. Otherwise, there is no reason why the
NP should omit them outright. The NP could have abridge!
them, making a bare mention of them, as it has done in other-
passages which it has summarized.
THE DB VERSION
I. The DB version is quite different in wording from the
other two versions, though there are a few verses common to the
MB and NP versions. The author of the DB version of the
story retells the story in his own way in his words and introduces
a number of charges Mine of them radical-in the common
fractional Suka story as is narrated in the MB and the NP.
Though the I>B has kept to the traditional conclusion of the story
viz. that Suka renounced the world finally to get emancipation
and become one with creation, it has used the Suka story for its
own sectarian ends. The changes which the DB has introduced
may be summed up as follows :
(i) It is the Suta who narrates the story of Suka to the
sages to fulfill their curiosity regarding Suka's superhuman birth,
(ii) It is the sight of a pair of sparrows fondling their young
one which stimulates the desire in Vyasa to have a son.
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 125
(iii) In consonance with its avowed object of glorifying the
Devi, the DB makes Vyasa invoke the grace of Sakti and of
Mahadeva with his consort Sadasiva in order to get a son.
(ivj Vyasa was stimulated into passion by the sight of
GbrtacI, the apsaras. According to the DB, Vyasa looked with
displeasure on GhrtacI 3 as she was a courtezan. GhrtacT,
frightened by the displeasure of the sage, turned into a female
parrot to make a safe exit. The DB thus provides the cause why
GhrtacT turned herself into a SukT.
(v) The DB, avowedly devoted to singing the praise of the
Devi, the supreme female Element in Creation, is therefore inclined
to glorify married life and the stage of a householder blessed
with a son. Vyasa, therefore, in the version of the Suka story
in the DB tries to impress on Suka the blessings of wedlock by
asking him to study Bhagavata-Purana which describes the
dominating power of Sakti or LaksLru. Vyasa presses him to
take to a wife. When he finds Suka still not amenable to his
advice, he sends him for instruction to Janaka who, being accord-
ing to him an ideal householder, is expected to bring Suka round
to accept the life of a householder. It appears that Vyasa's
expectations were right as Suka, returning from Janaka, got him-
self married and had subsequently four sons and one daughter.
(vi) Suka is shown in the DB as being very critical at first
about the conduct of Janaka. He taunts Janaka for his claiming
himself 'Videha' i, e, transcending the temptations of the flesh, as
according to him the claim is preposterous for one leading a
worldy life. But at the end he is convinced of the rightness of
Janaka's stand.
(viii) The DB makes no mention of Suka's and Vyasa's
encounters with the Apsarasas. Nor is there mention in the DB of
Suka's appeal to the creation to reciprocate Vyasa's call to Suka.
II, Regarding the question of the relation of the DB
version with the MB (and NP) version one may hazard the same
conjecture as in the case of the relation between the MB and NP
above. The author of the DB had possibly before him a
126 tf3T*3L PURANA [Vol. VII., No. 1
common version of the Suka story transmitted as a popular story
from early times which may have formed the basis of the MS
and the NP versions- The author of the DB retold the story
and in so doing took profuse liberty with it. He changed the
character of Suka. Suka, who was the embodiment of the ideal
of renunciation according to the traditional story, was required
to live a worldly life of a householder and a king.
One cannot but be struck and also be intrigued by this
boldness of the author of the DB in making such a radical change
in the character of Suka. One may only conjecture and hazard
suggestions regarding the reasons which may have actuated the
author of the DB to make such a change.
Prof* Dr. R. C. Hazra has suggested two explanations to
explain the radical change made by the DB version in the
character of Snka : (1) "These stories (in the Puranas, denouncing
spontaneous renunciation) are clearly directed against the
teachings of Buddhism and Jainism" which, "attached great
importance to renunciation'*. 57 (2) The author of the DB
"saw that an ideal character like Suka might encourage others,
having much less indifference to renounce the world and thus
disturb the discipline in society. Hence he painted Suka in quite
a different colour* 1 in
Rogr.r-li::g the above suggestions of Prof. Hazra, which are
negative in the sense that they suggest reasons which were meant
to counter some undesirable tendencies of the times, it is possible
to doubt whether the idea of renunciation had remained so
catching and tempting at the time of the DB, i.e. about the llth
century A.D., so that it required to be counteracted by making
such radical change in the character of uka. A more plausible
and positive explanation would be, perhaps, the following : The
author of the DB, who was himself a Sakta, lived in the times
n Hindu Rites and
V0l < n (SBkrtt College, Calcutta.
Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 127
when Saktism and Tantrism which praised the Devi as the
highest Deity dominated religious thought. The Vaisnava, the
Saiva and other sectaries of the times were imbued with 6akta
ideas more or less. 59 The author of the DB may have been
impelled to use Suka the great reputed recluse of epic and
Puranic fame in the service of the glorification of the Sakti and
of the householder's life.* Thus, he may have thought the people
would be impressed by the power of the Sakti and the importance
of the Sakta sect.
* The Matsya Purana (15.5-10) also mentions that Suka married
Plvari and has a daughter named Krtvi and four sons from her.
Besides, the Kurma Purana (1. 19. 26-27) says that Suka had a
daughter named Kfrtimatf and five sons. Editor
59 f See Prof. R t C. Hazra Studies }p the Upa-pur anas' voh II, p* 33$.
THE PROBLEM OF THE FIRST TRADITIONAL KINO
BY
OM PRAKASH
i
sr?r?r$zr *itft fsw^ ^
1 snzKrerasr^ftai fei*tf *rc
*ra *r snnqr^FTfn fcreftraq; i
sit: *tRzft?*?ct i
TO icj
srsrnfe: ( srsrRt ^rr ) snglg ?r 5 ^n i
: P^nq, ^It:, R^:, ^r ^^r wa% ^TT 5
i s: STJTT:
: i
rt^qfa?rt^[ i
i ]
"The Pnranas have no originality. The Purana merely
copy some chapters from some well-known authors, e. g* the Agni-
purina borrows from an author called Puskara." (Hindu Polity
p. 70. So says Dr. K. P. Jayaswal on the value of the Puranas as
Jan., 1965] THE PROBLEM OF FIRST TRADITIONAL KING 129
a source of ancient Indian polity and not only Jayaswal but also
almost all of his age and even some of us would like to say thus,
if ever there is occassion to say. If such is the first hand impres-r
sion of the value of the Puranas even now and our sight is so
weak or disinclined to take any view of their value without aj
magnifying glass, it is certainly not justice to blame Dr, Jayaswal*
who wrote at a time when almost all the branches of Indian
literature, except the Vedas and the Vedic, required magnification
to express their value. It is intended here, therefore, to illustrate
the nature and value of the Puranic notices of Hindu polity through
a long sought riddle the origin of State-institution in India.
So far the accounts of the origin of State in the Santi Parvan
of Mahabharata and that in the Dlgha Nikaya have been based
upon by scholars to draw certain conclusions out of it. A discus-
sion of the origin of State, therefore, involves the analysis of these
legendary theories and a mass of suggestions and conjectures. As
to the historical origin of the State it is admitted that there is no
clue and Altekar suggested it to emerge out of the patriarchal
organization of the Aryan society. It must be admitted, however,
that the Puranas add no new theory as to the origin of the State,
but they certainly modify to a large extent our confusing inter-
pretation of the already existing theories of Mahabharata. How
they do it let us see.
It is said that there are two accounts of the origin of State
in the Ssnti parvan of Mahabharata. The one starts with the
eloquent description of the Golden Age ( fcTp ) when there was
no State, no king, no sceptre and no chastiser, and people were
protecting themselves through Dkarma. But they fell from this
state of exceptional beings among whom there was no need for the
institution of State through their passion Lobha and Molm to which
Kama and Krodha was added later on. As the result the people
who once protected each other through Dharma turned against
each and the sorry state of their affair moved the Gods who
requested Prajapati to mend it. Prajapati on this compiled a
code of law and then the Gods went to Visnu who appointed his
17
130 ^fq?3 r --PURANA [Vol. VII,, No. 1
raincl-bcgotlc-u son Virajas as King. The line of Virajas is conti-
nued through the tyrant Vena upto Prthu his sou.
The second account, it is said, begins with the sorry state of
affairs when the people themselves felt the need for state and
failing to settle the affair by a common agreement reported matters
to Prajapati who appointed Manu as King. Manu was at the begin-
ning -unwilling to hold the office as it involved great sins whereupon
the people agreed to give a portion of their Punya to the King to
make him agree to rule over them.
What is the relation between these two theories ? Do they
have in view the two different sorts of state which they seek to
explain or put the theories as alternatives of the same problem of
the origin of State ? How can a single work and a single
expositorBhlsma regard Manu as the first king (sjlfe^T^r) at one
place and Virajas at another ? Such questions were never
discussed merely because of the fact that there was no available
data to answer them convincingly and the scholars avoided Manu
in their treatment of the origin of state. But the Puranas have
a valuable piece of information which would help us in resolving
above doubts. But before discussing them we should examine
some points in the first theory of Mahabharata more closely.
It is important to notice that Virajas the mind-begotten son
of Vismi according to the account of Santiparvan disliked the
mastery over the earth and his intellect chose the way of renun-
ciation,
ll Santi, 53.99
So he was not the first king. Similarly, the account states
that his son Kirtiman also grew super human and even his son
Kardama took to severe penance.
i 53 . 100
Jan., 1965] THE PROBLEM OF FIRST TRADITIONAL KING 131
What is again noticeable is the fact that inspite of his
indifference towards the worldly affairs and indulgence into
penance Kardatna is called Prajapati in the next verse and his son
Ananga is said to have procured the Status of Maharaja
and to have become the great protector of the people and master
of Dandanlti.
I
Santi. 53. 101
His son Bala became addicted to passion finding a wife who
was the daughter of Yama and begot on her Vena who was the so-
called tyrant of the scholars.
t i
fffff
tl
Santi 53. 102-104.
Yet more striking is the fact that the mention of the high
officials taking charge of their respective offices takes place only
in the case of Prthu, the son of Vena who was killed by the curse
of the sages, as said above. Had Vena been the full-fledged king
wielding his sceptre through a host of high officials there was no
need for Prthu of asking for the services of the Brahmanas.
n
II
Santi. 53.119-121.
PURANA [Vol. VII., No, 1
It may be argued with some force that since Vena was
opposed to the Brahmanas and Brahmanas killed him and since
the above statement of Prthu is preceded by the condition of the
Brahmanas and the Gods that Brahmanas would be unpunishable
( aRC^i ) for him the above assumption that high officials were
not in the reign of Vena or his predecessors is not borne out. But
we should not forget that the author is relating the origin of state
and as the conception of state in Santiparvan involves all the
seven Angas in which Ministers are very important constituent
element of the state nest only to the king he would not have
missed it while dealing with Virajas or any of the predecessors of
Prthu, had he any such intention in his mind. Moreover, if the
author intended Virajas to be first king what was the need to
proceed the line upto Prthu.
It is therefore, improper to call any of the predecessors of
Prthu as king; they were Prajapatis, Le. patriarchs -the successive
beads of the tribes. Prthu was the first king and the territorial
kingship backed by a host of officials began with him according
to the legendary lore. The allusion to such an idea occurs in
Bhagavata-Purana, though indication towards the same is found
in almost all the Puranas and even in the Santi parvati itself.
This Purana during the course of the famous story in which
Prthu moved by the hunger and poverty of his people chases the
earth in the form of a cow mentions that the pleased king moved
with the daughterly love made the earth, from which was already
rmlched out desires of all, plain ( ** ) by reducing to dust the
hills and mountains by the point of his bow and made on the plain-
earth the settlements and habitats called variously as Grama,
Puras, Pattana, Durga, Ghosa, Vraja, & v ira, Akara, Kheta and
Ivharvata. The Purana expressly states that before Prthu* there
was no conception of villages and towns and people were living
fearlessly wherever they liked.
Jan., 1965] THE PROBLEM OF FIRST TRADITIONAL KING 133
fiar I
3*: ^ifo gnffr
iT'^: (]
Bhagavata, 4. 18. 28-32.
At more than one places in the same Purana Prthu is
expressly called as Adirija, e.g. in 4. 20. 21, 32. ; 4. 21. 8 etc.
All this shows that the institution of territorial kingship began,
according to legendary account, with Prthu and not with any
of his predecessors. The meaning of the word 'Raja' is again
justified with reference to the story of miiching the earth in the
Santiparvan also. Thus it says. :
sfoft gasrr s^ift 5Rr m ^ I
11
n
Santi. 53. 131-132.
Because he by miiching the earth provided the 17 food-
grains and whatever else was dear to the Yaksas,. Rsksasas and
Nagas and others and pleasing ( ?frar ) thereby his (hungry)
people he is called Raja one who pleases. So here Bhlsma
answers the first question of Yudhisthira 'why is he called Raja ?'
\\ Santi. 53. 5.
Thus we can now safely conclude that the legendary
lore regarded Prthu as 1 the first ki'ng and not Virajas as is
ordinarily held.
134 troi PURANA [Vol. VII., No. 1
Now let us determine what the predecessors of Prthu and
Manu of the second account were. Was Manu like the prede-
cessors of Prthu ?
According to Visnu-purana Prajapati after creating the
different phenomena of the world created out of his mind Ins
Praja. But as they were indifferent towards sexual enjoyment
and invariably thought otherwise he felt angry and out of his
anger was created Rudra. After this Manu Svayarnbhuva was
created who made himself PrajApala and took a woman called
Satarupa as his wife and begot over her Priyavrata, Uttanapada,
Prusuti, and Akuti.
f ?nff
II
II Visnu I. 7. 14-16.
Bhagavata Purana repeats almost the same account with
greater details and interspersed with large episodes. It adds
that from Manu onward the creation was prolonged through male
and female contact :
^ifir < II
II Bhag., 111.12, 54-55.
The story of the birth of Rudra from the wrath of PrajSpati
and h creation of such beings who began to eat the world is
In,?*,.! Q ky r*t .
Bhagavata. III. 12. 17-18.
Jan., 1965] THE PROBLEM OF FIRST TRADITIONAL KING 135
Having thus forbidden Rudra from creation Prajapati created
ten Rshis for promoting creation and then he created Manu. Now
Manu is said in the Bhagavata as well as in the Visnu to have
married his daughter Devahuti with Kardama and Kardama was
the grandson of Virajas. But according to the purana his son was
Kapila while according to Mahabharatahis son was Ananga. Ananga
might have been another son of Kardama which would have been
ignored by the devotional nature of Bhagavata Purana. But in
this way Virajas antedates Manu by one generation. But since
both Virajas and his son and even grandson were indifferent
towards the world, speaking of Manu as the first Prajapati does
not involve any contradiction. The context of Arajaka in
which 6antiparvan mentions the second account again becomes
compatible when seen in this light as indifference of Virajas,
Kirtiman and Kardama would have created conditions of anarchy
which the second explains through Matsyanyaya. In this way
both the accounts are not different but are one and the same.
And as the author of these accounts expected an advance
acquaintance with these legends he does not hint at their context
In the popular mythology as such, but only alludes to them perhaps
with the assumption that the readers will make out the rest In this
way to speak of Manu as the first king is borne out as is also
mentioned in the Bhagavata ( srf%w ^^mfcTF*:... 111.21.44)
but Virajas being the first king is not borne out in any case.
Now arises the question as to how a single discourse can
speak of two Adirajas ? As a matter of fact as remarked already
above the traditional legendary conception of Kingship or State
was of two kinds : firstly that in which man was not attached to
the soil and secondly when he was. In the first case the severity
of the loss or absence of the leader (king) of a people would have
jeopardised their very existence as threats from animals and
alien tribes would have easily overpowered a disunited people and
hence the dread of Arajaka as depicted in the Santiparvan is fully
justified. So Mann was the first king of the tribal kingship. As
he is also regarded as the progenitor of mankind the conjecture of
Altekar thq,t among Indo-Aryan people the institution of kingship
PURANA [Vol. VII., No. 1
135
arose out of the patriarchal system of social crgmvzation prevalent
ranor.g them finds fresh support from the traditional legendary
lore also. But of the territorial kingship which meant more than
mere tribal leadership and presupposed people's attachment with
toil :uri -cultural economy) Prthu was the first king. It was
indeed thu model upon which the later imperial states framed
themselves.
Our treatment of the problem of the first king and the
conception of kingship may be charged with unscrupulous mixing
of sources belonging to different datas. But against any such
charge we may humbly submit that the theme which we are
dealing with though belonging to the works of differing -dates is
i;ot the product of any of their authors. It is on the contrary a
tradition of Yore which no body may be credited to have invented
;;nl both the Purana-kanis and Mahabharafa-kara drew upon it. It
is, therefore, not the mixing of the souice pertaining to different
ages but an attempt of reading critically the truth out of different
versions of the same theme.
This brief discussion of the topic will amply demonstrate
the value of Puranic evidence on Hindu polity, Although they
have much nuisance, interpolation and paradoxes but the kernels
which swelled into the present volumes are certainly valuable
complements without which we may either misinterpret or com-
pUlL'lyovciloukthe value of the evidence of other lines. But it
must be frankly admitted that the utilisation and much less
basing on them entirely is not an easy task and even after a careful
treatment of the matter none may be assured of his positioa
beyond nek. But this risk is worth taking.
^Rcflftf
18
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(I <i II
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13S ^ni PURANA [Vol. VII., No.
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II
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Jan., 1965]
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PURX^A. [Vol. VII., No. 1
nl II
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Jan., 1965]
l4l
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PURANA [Vol. VII., Ko. 1
RFIRf
Jan., 1965] 3*OT-$vnftftffr 143
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OTT
ti
ESA THE COSMIC SERPENT
BY
MRS. SINDHU S. DANGE
: ( orreres: )
tftaffa
?rwr ftwrc tttsra ^^r^^^qr ^ g p ^ ^ , ]
The concept of 'Sesa' or the 'Cosmic Serpent' seems to be
clearly hinted at various places in the Bhagavata-Puraria. The
sages Sanaka etc. are said to be always hearing Bhagavata-Purana
from the thousand mouths of $ e a.* He is said to have a thousand-
jewi-W crown on his thousand heads." He is also called 'Samkar-
Wa which is identiEed with Ahamkara in the discourse on the
creation of the various elements Uke ^al^ ete.- ^esa is said to
be of white bodily complexion like the stalk of a lotqs. He has
a blue upper garment and full of golden ornaments properly set/
L Bhlg. P., M3hatra ya> II. 75
2. Ibid. 6, cf.
3, III 26-23 to 25
4 BhSg. P., VL 16. 30
Jan., 1965] SESA. THE COSMIC SERPENT 145
Sesa, Ananta comes to be identified with Balarama, when it is
said that the latter was only an *amsa f (part) of the former born
to DevakI as the seventh foetus. 5 The same is called Samkarsana
*
as he was dragged out of the womb of DevakI and placed in
Rohini's womb. 6 The etymological explanation hints that Bala-
rama, the famous Yadava brother of Krsna is identified with the
cosmic serpent. The identification of Balarama and the cosmic
serpent is more manifest in the account of departure of Krsna and
Balarama to Mathura with Akrura. It is said that on the way
Akrura stopped the chariot along the river Yamuna. The two
brothers stayed in the chariot and Akrura entered the pool of the
river Yamuna for a bath. He saw in the waters there, these two
brothers in the form of Sesa and Krsna, even while they were
sitting in the chariot itself. 7 The same account is recorded by
the Visnu-Purana and the Brahrna-Purana. 8 The Hari-Vanasa
casts the whole description of the identification of Balarama and
the serpent Ananta in the setting of Patala. The pool is said to
be at the bottom of the earth and is identified with the Nagaloka. 9
The god, who is called Bhagavata is said to be the lord of the
serpents like VasukI and others. The river Yamuna is absent
in this account, though it can be inferred that the pool is in the
Yamuna itself. It seems that in the last account we have re-
corded, Yamuna gives place to the 'pool' of the Serpent-king.
On closely viewing the whole account, it seems more
probable that in all these accounts, originally a 'pool' of a serpent-
king was later replaced by the 'pool' (hrada) in the Yamuna, when
the account of Krsna's life was given prominence. We may jot
down the following points from what we have noted :
(1) The concept of the 'pool of the Serpent,
(2) The Serpent is a great world Serpent.
5. Bhag. P., X. Z. 5
6. Bhag. P., X. 2, 13 a
7. Bhag, P., X. 39. 38 ff. 46
8. Visnu P., V. 18, 35 ff.
and Brahma P., 192. 36 to 41. The whole sub-chp.
9. Hari-Vamga, Vi^iu-Parva. 26 ef.
19
146 KFH PURANA [Vol. VII., No. l
(3) Balarama is only a form of the serpent with Krsna,
closely associated with it.
We have seen that a third party identifies Balarama and
Krsna with the world serpent esa and the divinity lying in its
lap. The account in the Bhagavata-Purana of the restoration
of the Brahmin's dead children, takes a step further. 10 It is
the same predorainent serpent-divinity that takes away the
children of the Brahmin ; and it is again he that has the ultimate
hand in their restoration. The two-fold divinity the great
world-serpent and the lord in its fold is in this account
ultimately seen by Krsna himself along with Arjima.
It could be clearly seen that the two-fold principle remains
common to all the account, yet there is difference in identifier
tion. Earlier the serpent and the lord were none else than
Balarama and Krsna. Now Arjnna and Krsna are said to be
the 'part' of the serpent. Elsewhere in the Bhagavata-Purana,
Kapila the profounder of the Sarhkhya philosophy is identified
with the 'amV of the great Visnu, 11 who has also the serpent
form. Hence it is clear that the serpent is different from
Balarama or Krsna or Kapila. We finally arrive at the
following points :
(i) The constant association of the water with the serpent.
(ii) The water sometimes takes the form of the ocean and
sometimes that of the pool.
This deity 'Serpent' forms kinship with the world-wide
concept of the cosmic serpent, which is on the one hand the
cause of the whole creation and on the other, the ferocious deity
to be zealously propitiated. Thus in the ancient Egyptian
belief of the Pyramid and subsequently of the coffin age, 12 he is
the spirit of the west abyss and was created from the eye of
Atum. 13 Belief in water-places haunted by great serpent-
10. Bhiigavata PurSria, X. 89.122 S.
11. Bhsgavata-Puruna, III. 24.10.
12. Myth and Symbol in Ancient Egypt Rundle Clark, P. 51.
13. Op. Git. P, 90,
jail,, 1965] SESA THE COSMIC SERPENT 147
spirits obtains even in ancient China. 14 The ocean-lord in Japan
is a big serpent. 15 A well in Jerusalem was supposed to be
controlled by a serpent. 16 Water-spirits in the shape of crocodile-
frogs that controlled waters obtain elsewhere. 17 Instances to
show serpent-spirit as the haunt of watery-places are numerous. 18
The Babylonian god *Ea' also had a peculiar serpentine form,
though generally he is represented as having a fish-form. 19
The actual fear of the existence of big acquatic creatures
that roam in waters might suggest the idea of all waters being
inhabited by the similar creatures. The experience of rain
falling from the clouds that roam in the sky would suggest the
idea of sxich acquatic creatures being present in the sky, on
the same analogy as that of the 'agini* (of which the terrestrial one
is one form) being present in the Antariksha that is the
'Vaidyutnh Agnifr' as the lightning is called in the R.gveda. 20
In such cases, it is the terrestrial experience that would
lead to the exaltation, amplification and the sublimation of the
same terrestrial idea generating the celestial one. The reservoir
of the waters that fall from the skies would also be considered
to be controlled by a great serpent. 21
It is this conception of the serpent that finds expression in
Sesa the Great Serpent in the pool of the river Yamuna. Philo-
sophically Sesa came to be the world serpent that is the principle
14. Cf. Myths of China and Japan D. Mackenzie, P. 38.
15. Ibid. P. 41. This Serpent is called in Japanese Language u Oho
Watatsuni".
16. Cf. <Nehemiah'-ii-13. Quoted by D. Mackenzie.
17. Folk-lore and legends-Oriental (P. 59 - See Frazer-Folklore in Old
Testament, Vol. II-P. 420 for similar belief.
18* For which see 'Encyclopaedia of Religion and Ethicsv-James
Hastings. For wide belief in snakes as the guardian of waters
and rivers. The conception of the Patala region with a great snake
and snakes 13 on the same principle.
19. Cf. Myths of Babylonia and Assyria~D. Mackenzie P. 62.
20. Cf. Eg, 1-141-2 and Sayana thereon, also 1-164-1 and Ssyana.
21. It is this process that sets the Nairuktikas thinking Ahi-Vrtra to be
the cloud, that controls waters.
34R
JPTOL- PURANA [Vol. VII., No. 1
that 'remains' when :....:' '^ vanishes 22 and that is why be is
limitless' (Ananta) ; but that the limitless principle is the serpent
that w at the bottom of all creation, that came out of water can be
nothing but the elevation of the physical phenomenon of water
being always associated with the reptile. Thus the phenomenon
is physical first and metaphysical only after-wards. The progress
is from the material to the spiritual, from the physical to the
cosmic, from the gross to the minute. When the terrestrial
experience, came to be the great ocean, the serpent in the pool
becoming the all-powerful esa or the limitless one still a
serpent. 83
As the supreme principle that remains in the endless waters
of the cosmos, lie has his existence with the world clown below,
but as the supreme supporter of the universe, including the high
heavens, he must have a strong hood. Now comes the mystic
number f a thcn.sai:.!' which was already a vedic conception
associated with the 'Purufa* of the X mandala of the Bgveda."
The Sesa now identified with or supporting the supreme 'Purusa 1
gets the latter's 'heads' transforming them into his 'hoods.' The
22. Cf. Myth and Symbol in Indian Art and Civilization P. 62 About
Se^a' 3 figure, Zimmor opines that his is the figure representing the
residue that remained aftjr the earth, the upper and internal regions
and all their beings, had been shaped out of the cosmic waters of the
abyss. Thv; same thought finds expression in Ramanuja-'s Gitii-
Bhfinya. 7-8 iT. which when translated becomes "Sesa is the spilling
of th plenitude of God's being; all the entities in the universe,
where they exist as bodies, senses, material objects and their causes,
with their individuality and characteristics have originated in God
and are his ^a Matsya-Purana 248. 34 aaya.
22. Myths of Babylonia and Aasy.ia-D. Mackenzie, preface Part VH.
t*ms dear that m each great local mythology we have to deal, in
.ne n.-st place, not with symbolized ideas so much as symbolized folk-
esurfs of remote antiquity and to a certain degree, of common in-
aentance.-The student will find footing on surer ground by following
the process which exalts the dragon o f the folktale into the symbol
of ev>I and primordial chaos' as D. Mackenzie suggests, but emerges
later on as s>e : a-ihe cosmic serpent, who is identified with the
highest God N*r!iyai}a.
Jan., 1965] SESA THE COSMIC SERPENT 149
eternal god is thought of as a great supporting 'pillar 5 (slcamllid) in
the Atharva-Veda.* 5 We have the mention of a 'pillar' supporting
the sky which the Asuras could not climb or cross/ 6 The idea
found in the Jaiminiya Upanisad Br. where a huge column is said
to support and connect the heaven and the earth,* 7 could be
recalled here. It is not improbable, hence that the high flown
huge thousand-head circle of the cosmic serpent is the combination
of this idea of the huge support for the high heavens and the prop
of the heaven and the earth. 28
Thus, from the serpent in the 'pool* of the folk-belief based
on actual observation, to the cosmic serpent, supporing the heavens
on his hoods and stretching the depth of the world below ; it was
a gradual upheaval of human belief expressing the principle that
folk-belief acts as the generating seed of the philosophy of the
sophisticated.
25. cf. Atharva-Veda, XL 4*
26. Jalm. Br, L 125-127.
27. Jalm. Up. Br. I. 20. 10.
23. cf. Rgveda, IL 12* 26.
PUR AN A TRADITION IN BENGAL
BY
CHINTAHARAN CHAKRAVARTI
Srawsn
i
: i
, ?
Jan., 1965] PURANA TRADITION IN BENGAL 151
Parana, tradition is fairly old in Bengal, Some of the
Purana texts or portions thereof are supposed to liave been
composed in Bengal. These are Brahmavaivarta , Iallci 9 > iva Q ,
Brhannaradzya , Brhaddharma*, Adi*, Angiram*, Kriyayogasara
section of the Padma*. The literature of the Pur anas enjoyed
immense popularity here. Numerous manuscripts In the Bengali
script of different Puranas exist in the manuscript libraries of
Bengal. Some of the manuscripts are pretty old going back to
14th-l5th centuries. The Dacca University library possesses
manuscripts of the Padma , Vismf and the Maliahharata copied
respectively in 1311, 1388 and 1393 S.E. The date of copying
of a manuscript of the Harivamza belonging to the Bangiya Sahitya
parishat is 1387 S.E. The Bengal versions of a number of the
Puranas are considered to be older and more authoritative.
According to Salva Nllakantha who commented on it, the
DevlbTiagavdta text as prevalent in Bengal is coherent when
compared with the Dravida text. Nllakantha's commentary is
therefore based on the former. 13 - The Bengal recension of the
Padma is supposed to contain an older text 8 while the Bengali
version of the MaJialfiarata is considered to be superior to the
Vulgate. 3
The Itihasa-Purana literature has been commented upon
by scholars in different parts of India. A fairly good number of
such commentaries on different Puranas or sections thereof, popu-
lar in Bengal, are known to have been produced from time
to time by authors hailing from this part of the country too.
In this connection reference may be made to the commentary of
the Hamay&na by Lokanatha Cakravartl, of the MaJiabharata by
Arjuna Misra, of the Tl! t . '7,7"? by the famous Madhusudana
3* R. C. Hazra, Studies in the Upapurfinas, pp. 209, 274, 289, 308, 340, 341,
345,351, 358.
la.
I Introductory portion of the
Commentary.
2 H* Sarma, Padmapurana and Kalid'asa, p. 911.
3* V. S. Sukthankar, Mafjabharata, Adiparvan, Prolegomena, p. LX,
152 gn*!Ft"- lptJ RANA [Vol. VII., No. 1
Suusvati and Baladeva Vidyabhusana, of the Bkagavatapurana
by Sanatuna Gosvamin, Jlva Gosvamin and Visvanatha
Cakr.ivnrtin, of the DemmWiatmya section of the Markandeya.-
pur<lna by Gadadhara Tarkacarya, Gaurlvara Barman, Nrsimha
O, kr.ivartf, Gopala Cakravartl, Raghunatha CakravartI and
Rama Vacaspati. Many of these works still remain unpublished,
while a number are quite well-known.
Bengal :ilso made valuable contributions to a little known
type of literature on the Puranas, e.g., the Purana Digests, a
m.rnbtT of which were composed in Bengal by scholars of the
region, A bird's eye view account of these works lias already
Wn given in these pages (Vol. V., No. 1, pp. 31-38). People of
Hc-: ; gal look pride in their superiority in the Purana lore. Venl-
nStha in his Durjapfy'a-paddJiati refers to the comparative lack
r.f riiiaylc culture among the people of Mithila (North Bihar)
indirectly implying its prevalence in Bengal. 1 ^
Bengal enjoyed the Puranas through various forms of
'-'""'.;l-:o::,e.g., PSteXi, KathaJcata and Yatra or dramatic
presentation -forms that occupied important place in the life and
society of the region. These included recitation of the Puranas
thereof, ceremonial narration of Puranic stories
In common
Puranic Deferences
h
/ I" ur?a stories a ^-g the
1 often missed
V6ry . text - e of Bengal's mind.
covet.1 for si gn) rSPreSentS an *** to
word R 5raa fa ayi * ^ brot ^r of the husband.
'^yncny mous
VII, p. 333.
Jan., 1965] PURANA TRADITION IN BENGAL 153
his being unparallelled. The rain-bow is called Rama-dhanu in
Bengali presumably for the supposed enchanting view of the latter.
A strictly upright man is tauntingly referred to as Yudhisthira,
the son of dharma, in recognition of the latter's reputation in
honesty and truthfulness. His recourse to a palpable lie under the
cover of a truth is still remembered through the popular saying
asvattfiarna liaia iti gajah (Asvatthama is killed, it is the elephant).
Draupadi's skilf ulness in cooking, Kumbhakarna's deep sleep, anger
of Durvasas, promise of Bhlsma, the progeny of Raktavlja and
the lost hope of Trisanku are cited as examples. Bengal longs
for sons as beautiful as Kartika. She remembers Vibhisana as
an internal enemy, Sukra, the one-eyed preceptor of the demons
as a designing person, Bhusundi crow, presumably Bhusunda of
Yogavasistha Ramayana (Nirvana Prakarana, Purvardha, 14-27)
as an old haggard with long experience, sage Narada as a tale-
bearer who sows seeds of dissension among relatives, Sandamarka,
evidently Sanda and Amarka, the teachers of Prahlada as roguish
persons, Lanka-kanda is a bitter affray, Daksa-yajua a big affair
I?syasrnga of Kali is a person lacking in common sense. Man-
dhata's time refers to hoary antiquity. The desires to make an
unusually cheap bargain is equated to the eagerness of listening
to Akrura-Samvada with a single pice.
Mythological heroes and incidents play an important part
in post-Vedic rituals all over India, being associated with their
origin and popularisation. Some of the rites are directly concerned
with mythological people. Stories relating to the rites are occa-
sionally different in different parts of the country. The huge and
interesting literature that has grown round the Puranas in this con-
nection requires to be carefully scrutinised. A number of Bengal
rites commemorating mythological heroes are mentioned here.
A Special custom in Bengal was the offering of Arghya to sage
Agastya for three days beginning from the first day of the dark
fortnight of the month of Asvina. A journey undertaken on the
first day of a solar month ir called Agastya-yatra and it is forbidden
as Agastya never returned from his journey to the South com-
menced on this day. BhTsmatarpana (offering oblation to Bhl^ma
20
154 TI*t PURANA [Vol. VII., No. 1
who bad no son) is performed on the eighth day of the bright
fortnight of Magha. There is a practice of daily scattering a few
drops of oil in the name of Asvatthaman before anointing one's
own body with it. This oil is supposed to give solace to his
permanent wound caused by the severence of the head jewel, a
natural part of his body. The fourth day of the month of Bhadra
is known as the nastaeandra day, as on that day the moon (Candra)
outraged the modesty of the wife of his preceptor. Looking at
the moon is therefore prohibited on that day. Savitrivrata is
observed on the 14th or 15th day of the dark fortnight of Jyaistha
to do honour to satyavan and his faithful wife Savitil. The names
of the sage Astika and the Divine Bird Garuda are uttered at the
time of going to bed us in consideration of their influence on
serpents; their very names are supposed to be sufficient antedotes
against smtkc-brites.
Metrical works based on the Puranas came to be composed
in Bengali from medieval times. The titles usually have no
reference to names of Puranas but they are marked by specinl
incidents or life-stories of important personages. Works primarily
based on the Bhagavata Purana or sections there of have titles
like Kr*nawja.ya, Krsnamangala, Ersnaprematarangint, PntMSdu-
eariini, Dhruvacaritra, UddJiavasamvada, Parijataharana etc. Works
pertaining to the Bevlmahatmya section of the Markandeya. Purim
nppear under titles like Buryamtfig-iU, Dcvlmangala, KSlikaman^
KtiikJmlSM and KalttSpurana. We have of course a number
of titles ending with the word Purana but these have either no
Sanskrit counterpart or the latter has no correspon dance with the
Bengali work. There are manuscripts in the Calcutta University
d the Bangiya Sahitya Parishat of works called the V&nO*
>"**<*> which narrate the previous history of ValmTki, whose
name according to one version was demon Vrnda and
em n Va ^' U - Sltasuta's Ramayana is also
n W rkS g ing by names like ^nyapuravi,
u 2>httn *P r *9*. Anadipurana, Anilapurana etc.
y p; n o d 6) r sh L pof the foiMei<y Dh '
. P., 806) descnbes the arrival of D CT ga on He
Jan., 1965] PURANA TRADITION IN BENGAL 155
Himalaya and her worship there. Ifalikapurana (B. S. P., 906)
describes the marriage of Gaurl resulting in the birth of GaneSa.
Another work with the same title by Prariavallabha (C, IL, 1934)
refers to the revelation of Mahakali before the gods and deals
with her greatness. Brahmapurana of Mukunda BharatI (B. S. P.,
289, 2332) gives an account of Purl and Its presiding deity Jagan-
natlaa. ffarivamsa of Bhavananda which relates the story of
Krsna has nothing to do with the famous Sanskrit work of the
same name. The 2au$ikapurana which is mentioned as its source
is unknown.
Of the numerous authors who enriched the Puranic literature
in Bengali mention may be made of the f.VV-.v-:; : KrttivSsa is
one of the most popular and earliest writers (15th century). His
7?3-,;7.. v ' based on the famous Sanskrit original is embellished
with materials taken from various sources. Others who contri-
buted on the same topic include Nityananda Adbhutacarya (17th
century) whose very popular AdbhutaramSyaya exercised a good
deal of influence on the extant text of the Bamayana passing in
the name of Krttivasa, and RSmananda Ghosa (18th century) who
declared himself as an incarnation of the Buddha. Among writers
on the MaliMaratx Kaslrama Dasa (17th century) is the most
popular to this day. He was preceded by Kavlndra Paramesvara
who wrote at the instance of Laskar Paragal Khan (15th century),
Siikar Nandl, commissioned by Paragal's son Chu;i Khan and
Saujaya who was at one time quite popular in the eastern most
part of Bengal. Maladhara Vasu Gunaraja Khan was the author
of the earliest dated work in Bengali, $nkfmtvlj'Ay-t> composed
during the years 1395-1402 S. E. It deals with the life-story of
Krsna and is based on the Bhatfavat&purani, Harzvamsa and the
yisnupurana. He was followed by a host of writers of whom
Raghunatha HIiS:; i":-iT.,:S-y,i (16th century), author of Krsnaprema-
tarangini appears to have enjoyed great popularity. The few
works that were produced on the basis of other Puranas had little
attraction for the people, though folk-stories centering round the
1, Published by the Dacea Uruversity.
156 S^ioiq PURANA I Vol. VII., No. 1
iliemta dealt with by them were immensely popular. Thus works
u:i the Bev'tmahatmya section of the Markandeya puratja are little-
known and scarcely stand in comparison in point of popularity
with the Oa^dtmangala, ,1- /?;.} 7- an d JZallknmangala poems
ot .MukuQdarama, Bharatacandra and others narrating stories of
unknown origin about the greatness of Candi and Kali, aspects of
the MuiJber Goddess.
It requires to be pointed out here that we have scarcely
any faithful translation of any Purana text before the
19ih century when prose translations of the Puranas came to be
undertaken and read mainly by the educated few. The earlier
rwpular authors who wrote for the people at large took the liberty
of incorporating in their works stories freely taken from various
juices, Puranicand otherwise. They were joined in this work
by Hutesional singers and reciters who not infrequently tampered
will the original text. Some of these stories might have been
curtcm among the people f rom time irnmemorial or havc bcen
c-ocuctcd by one or other of these authors. A systematic attempt
-n rCCS ~^sisyet to be undertaken.
H atiVe CXampIeS ^ be ^- here. The
Stirte ofr JD te R * m *W a attributed to krttivasa,
*' with in th I"" aml Bhad ^ Tla this connection
" (ch. 50) of the Jaimin
pl.ce ia tbT y- ^ra^ (ch. 21) have
erf R^a's ^ f K5s ' rrar * a Similarly
with Ra van _ r rS ^ P of D r S on the eve of
occurs S me G<3itions of k FttivSsa's
(X. 26-33), the
(HI. 30. 18.26 416,' 45 ' 48) and the
' " D1
. . ,
ol BbHinm^ ' " D1) - The source of the abnormal
the P a ^W^ and the Svarg,
*-* manuscripts of which are deposited
Jan., 1965] PURANA TRADITION IN BENGAL 157
in the University of Dacca. 1 The source of the popular story
of the Pandavas giving shelter to king Dandin in the face of
possible friction with Krsna is variously mentioned in manuscripts
as Iriyayoga$ara of the Padmapurana, Jaiminlya SamMta,
ktirma-purana etc.
1. N. K, Bhattasali, critical Edition of the AdikS*$a of Krttlvasa's
, 84.
[In this article the learned writer has described
and discussed the four main sects of the aivas or
Maheivarus mainly on the basis of Vayu-Sarhhita of
the WPurana. These four Saivite sects are vari-
ously named in different works ; e.g. the Vayu-Samhita
of the Siva Purana (VII. ii. 31. 173) mentions the four
sects as-U) ^aivas of the Siddhanta-school of
Saivisra, (2) Saivas known as Pas'upatas, (3) 5aivas
known as MnLr.vu.: i-im ! ^ nr >^ IA\ 6 i
1 ana (4) Saivas known as
Kapalikas. In Gunaratna's commentary of the Sad-
darsana-samuccaya of Haribhadra the Kalamukhas
are mentioned in place of the Kapalkas of the Vayu-
bamhitg. Gunaratna also mentions various subdivi-
sions of these sects, such as Bharata, Bhakta,
i-aingika, Tapasa etc. According to this commentator
Na y y ,kas are Saivas and Vais'esikas are P.lupatas.
In the Bh 5mft H commentary of the Sankara-bhasya of
tras Karapika-sidhantins are mentioned
we MahSvrata-dharas of the Vayu-Sarhhita.
. of the
t htadhara; -
Place of the
V5mana
87 : According
Jan., 1965] f^T*pfat ?Hl 159
123 4
Vayu-Sam. Pasupatas Kapalikas Mahavratadharas
Siddhantins
Gunaratna Saivas Kalamukhas
Bhamati Kapalikas Karunika-
siddhantins
Bhaskara Kathaka-
siddhantins
Yamnnacarya Kalamqkhas
Vamana-P. f> Kalaviidana (Mss.)
Kaladamana
(Venk.)
The Vayu-Samhita divides Saiva Agamas into
two broad divissions (1) Srauta, i. e, Vaidika, and
(2) Svatantra, i. e. independent or Non-Vaidika. The
Svatantra Saiva Agama is also called Siddli&nta, and
is of ten and eighteen kinds. These Svatantra aiva
Agamas are said to have been composed by God Siva
himself. The Srauta 6aiva Agarna is said to be of
innumerable kinds (hundred Kotis). The 1'asupata is
a Srauta Saiva seefc. In the Uttarabhaga of the
Vayu-Samhita a Pasupata Sarhhita was taught to Sim
Krishna by Upamanyu* In the Purvabhaga of the
Vayu-Sarhhita a dualistic Saiva Agama known by the
name of Svatantra Siddlianta has been propounded, but
in the Kailasa Snrhhita (sixth) of the Siva Parana a
monistic Saiva Philosophy following the Siva-sutra,
Virupaksa-pancasika etc, has been propounded.
In the Saiva Agamas there are mentioned 28
Yogacaryas of Saivism, from Svela to Lakullsa.
Each of them had four disciples. The names of all
these 112 Yogacaryas are given in the Sata-rudra-
Sarhhita (Adh. 4, 5) and Vayu-Samhita (Uttara
Kharida, Adh. 9) of the SivcvPurana. A list of the
eighteen AcSryas or AvatSras, from Lakiilisa to
160
[Vol. VII, No. 1
Vtdyaguru, is also given in Gttnratna's commentary
of the Sad-ir-f-. ,. - - :*::..!. Lakullga composed a
work known as the Pasupata-sutra consisting of five
Adhyayas, and the seventeenth Acarya, Rasikara,
composed the Partcadhyayl-Bhasya. ^ The works ot
other Acaryas are not available now.]
i
: I
I vnft srfa RPIJ^TO flia: l
TT^ |
I
5<cnpti
Jan., 1965]
161
33
, IsdNf
? ? .
; (KI ?
i
sftf a
162 3^*1*1 FURA^A. [Vol. VII., No. 1
1 ' ( ^to ^ )
: i
I
II
II
fet
lefT
i ^^ qrfegr^f t^rr^pi& i
Jan., 1965]
I *ra*iftor
rr;,
I "sfr^
f 0^5
163
it
n
164
* ^ [Vol. VII., No. 1
I Wlft^T 301^1*^
t ^ (Nrt qi
|fa & q^Fft sfaftfifof: (|
*nwfepfi[ ^%f%:srRRr5|
ft**
Jan., 1965] fiRijOTta* %3R*L 165
mim
TO
: 4lcf:
^rfnTi
: I "
ffcf tS^^^iNIW ^^qt^%^l^ ?> (So H) I
l w vsgti 3$ %ti ^^ l * ^
I
t ^rmfa
srfrrar -
!6f> jprorq PURANA [Vol. VII., No. 1
I
:, ewrft
qj ,
,
tot ^nr^^^^^f, g ,
-**
]an , 1965]
167
: I
-.^ i
II
168 PURANA [Vol. VII., No. 1
\
f
fe
Jan., 1965]
wft
169
^wfirar,
SOME ASPECTS OF VAMANA-PURANA
BY
B. H. KAPADIA
srgre??pr%
fog
fTfTT
atafamrfr
s: 1
The VSmana-Purana (VS. P.) is one of the eighteen Maha-
Oas. It is mainly given to the glorification of Knruksetra and
the ajjoi ling holy place and in connection with this glorification
legends of demons and gods have been narrated. The contents
of thu Purana do not agree with the five characteristics that go
cLVacr 1 " 1 "- 3 ' " Mah5PUr5 " a> ItaIm St Iacks the five < theme3
L*iR Ct ^ 1St!C) f thC lder Mab P ur ^ a s. Its position in the list
^Mahapuraoas as given in the Visnu-P. is fourteenth,
* n.g to Vayu it is eighth and according to Alberuni it is sixth,
XrlelfT^ Vai?9aVa PumpaS tbe P ressnt Va - P - is name(I
j^ ' .. ras * ^ ! ?9U* So it is a Sattvika purana
^*ang to Padiw,P, it is a Rajasa P. Dikshitar has
Jan., 1965] SOME ASPECTS OF VAMANA-PURANA 171
classified it as a aiva Purana. Dr. Haraprasad Sastri classifies
it as a sectarian work and it is a handbook of Saiva sects.
According to Hazra it is an Upapuraija and not a MahlpurSna.
Among the 18 Mahapuranas Va. P. was not so much known
for a long time. Adolf Holtzmann considers it as an unimportant
work. M. Winternitz in his "History of Indian Literature" Vol. I
describes it only in seven lines. Paul Hacker has analysed and
discussed important passages from this Purana, After this A.
Hohenberger discusses about the Va. P. in his article "Das
Vamanapurana" published in, Indo-Iranian Joural, Vol. VII, 1963
No. 1 pp. 1-57. H. H. Wilson in his Puranam gives four pages
(77 80) for the description of this Purana. In "Purana Vivecana,"
Durgasankara K. Shastri gives information about it from pp. 196-
97. In "Studies in Epics and Puranas," Dr. A. D. Pusalker also
gives very little information about this Purana. In "Studies in the
Puranic Records on Hindu Rites and Customs", Dr. R. C. Hazra
devotes pp. 76-92 for this. Thus, we can safely say, that this
Purana has not engaged the attention of scholars.
In the Naracla-Purana in Adhyaya 105 we get the following
information about the Va. P. : O child, listen, I describe to you
the Va. P. which is rich in the legends about f^f^sgq 1 i. e. Vinu,
which has 10,000 verses, which has the account of ^fecf, and
which has two parts and is capable of giving good to the narrator
and the listner.
According to the Matsya-P. (53. 44-45) and Skanda-P.
(VII. 1, 2, 63-64) Va. P. is thus characterised :
\
ii
\
But, the present Parana is not narrated by, Brahma nor in it
(is there) the mention of the Kurmakalpa. It is narrated by
Pulastya to Narada and not even by Lomaharsana to the sages of
the Naimisa forest as is generally found with other Puranas.
Hence, Hazra considers it as an Upapurana. The Kurma P.
3^oiq_PURAjs[A [Vol. VII., No. 1
(I. I. 19) and Garuda P. (I. 227. 19) mention it among the Upa-
purarias*
According to Na. P. and the Mat. P. the total number of
verses in the Va P, is 10,000. According to the Na P. it is in
two parts, the Purva-bhaga and the Uttara-bhaga. The Uttara
bhaga is also known Brhadvamana. It has four Satnhitas :
Mahesvarl 3a*Phita, Bhaga vat I Sarphita, Sauri Samhita and
Ganesvari San*hita. Each Samhita has thousand verses. In
Mahesvarl Satnhita there is the glorification of Krsna and his
worshippers, in Bhagavati Samhita there is the story of the
incarnation of Jagadarnba, in Sawl S. there is the Mahatmya of
the sin destroying Snrya and in Ganesvari S. there is given the
life sketch of Ganesa, At present the Uttara Khanda of the Va.
P. is not available. The purva-bhaga has 95 Adhyayas and so it
is called an Apurna Purana* The work as is now available has
95 Adhyayas with a total number of 5813 verses. Considering
the prose passages that are found in it the work can roughly come
to the extent of 6,000 verses. The contents of the Purva bhaga
as given in the Nar. P. tallies fully with those of our present text.
The traditional account about the VS. P. is that Pulastya
narrated it first to Devarsi Narada, from Narada it came to Vyasa,
from Vyasa to Romaharsana and he narrated it to the assembled
sages in the Naimisaranya. It is thus related in
Adh. 105 ;
U
further we get :
|
II
Jan., 1965] SOME ASPECTS OF VAMANA-FURANA
Thus the framework of the Va, P. is formed by the dialogue
between Narada and Pulastya. Narada asks questions whose
answers are given by Pulastya, In a long chapter Pulastya
retreats and Lornaharsana appears as an interlocutor from 22.47
to 43,14 wherein he is mentioned in all for 32 times. After this
Lornaharsana imparts the words to Sanatkumara who is in the
vicinity of the Sthanutlrtha (43.4 to 50. I) and he narrates in
43. 15 what he had once heard from Brahma. On the whole we
can say that the work is not systematic, there is little order that
is discernible, the body of the work consists of replies of Pulastya
to the enquiries of Narada. It is however, more tolerant in
character than other Puranas as its homage to 6iva and Visnu are
with tolerable partiality.
Though a Vaisnavite Purana the Va. P. commences with
the story of Siva as to how he cuts off his head in a peculiar way.
Then there is the account of the dehatyaga of SatI, then the origin
of the Linga worship and many things connected with Siva find a
place in this Purana. The story connected with the Vamanavatara
Visnu is recounted thrice. God Vamana comes to the sacrifice of
the daitya chief Bali as a dwarf, asks for a tract of land measuring
three strides for sacrificial purpose and subsequently takes his all
encompassing steps. In the two narratives the Daitya chief is
Bali while in the third he is named as Dhundhu.
The work is mostly composed in verses except for three
prayers, the innumerable names and long statements about Visnu
(26 and 93) and about iva (44) are in prose. Like the Epic litera-
ture the predominent metre is the sloka Besides the Sloka the author
who is well acquainted with the poetic requirements uses with great
felicity other meteres as for example : Upajati (452), which stands
at the top, Vamsastha (83), Indravajra (72), Upendravajra (24),
Vasantatilaka (21), Salini (II), Sragdhara (9), Sardulavikrldita (3)
Indravamsa (3), Arya (2), Puspitagra (2), Lalitapada (2), Rucira
Malini (2), Prthvl (I), and Sikharini (I). In this Purana innu-
merable enchanting similes and images are also found.
[Vol. VII,, No. 1
From the close examination of the contents we can surmise
uLtiae and the place where this was possibly composed. A
-raich should be instituted as regards the frequency of the Tirtha
that is mentioned in it. The South-Western, the Western, the
NuithAVesteni and the Northern parts of India are referred to
with a certain predilection. To the South-Western region the
Southern Gokarna and the Malaya mountain are mentioned. In
the North-Western the Indus and its tributaries, the Iravati are lo
be named. On the Himalaya is the repeated mention of BadaiT or
IJalrika. The author appears to be familier with the rivers of
the Gangctic delta. Kuruksetra is widely reputed, as well as the
riv,r Sarasvatl. Among the Tirthas that are located here the
oit mentioned ones are Prthudaka and the Sthgnutirtha. In
KUirnksjtra or Kurujangda. it is narrated in one of the legends,
tiut the borse sacrifice of Bali was obstructed by Visnu (89. 52;
- f O-4vS}. In the enumeration of things and beings which are
prominent among their domain Kurujangala is considered as the
bcsi among tha fields and Prthudaka the best among- the Tirthas
<12, 45). From such passages it is quite probable that the region
of its composition is to be searched in one such place.
To decide the date of a Purana is one of the knottiest
The date of Matsyu P. is the later part of the 7th or
the Sth Cent. A, D. The Va. P. in Its present form which not
only presupposes the Matsya P. but also the Kurma P. (12. 48)
can never be assigned a date prior to the Sth Cent. A D. Even
though a few chapters may go back to earlier periods as regards
tl* .lute of the present Va. P. there are two divergent opinions
- those of Haraprasad Shastri and H. H. Wilson. JJasra does
T' tb these tw views and after a ^ly discussing the
^^ 78 ' 92 he ^cs that the date
A.D. and most
w . , " The P rese t Pqrana though comparatively
" In0t ca Oown to us in aa unadulterated form.
'x- D. as could, bo
Jan., 1965] SOME ASPECTS OF V^MANA-PURANA 175
The five characteristics of a Purana as enumerated in the
Matsya P. 53. 65, Kurma. P. I. I. 12 are not effectively given
attention to in the Va. P. These characteristics are adhered to
in a very slip-shod manner. Thus, Sarga is partially discussed in
chs. 2, 43 and 49. Pratisarga is dealt with in a cursory manner
in these chapters and also occasionally mentioned in 11. 45 ; 47.3.
Short statements about Vamsa (geneology) are given in 23. 1-5 ;
47. 1-7. The Manvantarani only serve as the description of the
origin of the momentary Maruts (71 and 72). In this Purana the
Vamsanucaritarn are hardly worth mentioning. Thus possibly
Hazra is tempted to consider this purana as an Upapurana.
Even though there is the description of the Vamanavatara
of Visnu thrice and even though there is the glorification of Visnu
by his worshippers as well as by Brahma, iva and others, still
to this original Vaisnavite setting afterwards Saivite material was
added. The legends psrtaining to &iva are as numerous as those
of Visnu legends and the Saiva material present in our present
Purana and the title of the work shows that in its earlier form
it may have been a Vaisnavite work but might have been later
on recast by &iva worshippers. This fact will become more clear
when we cast a glance on the contents of this Purana.
The real content of this Purana is as a result of the ques-
tions which Narada puts to Pulastya in the beginning of the work
and in the course of the Purana. We can divide the main
contents under the following eight heads : The creation of the
universe, worship of Visnu, worship of Siva, their identification,
duties and virtues of the four castes, images of gods, and the
Tirthas.
The creation theory and the geography of Bh'aratavarsa is
as found in most of the Puranas. As regards the three incarna-
tions of Visnu as Vamana the first incarnation legend about the
dwarf is dependent on Harivamsa (3. 65. 1-69, 17) and on Matsya
P. (244. 10,246. 96), The first legend occurs in Chapters 23-30,
the second in chapters 74-77 and the third in 78. Visnu is
considered as Narayana in 6-8, Visnu as the enemy of Mura in
176 3<riqr~ PURA J$ A [Vol. VII., No. 1
60-61, Visnu as the fulfiller of the wish of Kuru in 22, there is
the glorification of Visrm in Adhyayas 87-95. The Parana, though
Vaisnavite, starts with the sacrifice of Daksa and its destruction
(1-5), in the second and the third Adhyayas there is the descrip-
tion of Siva as a Kapalin and the origin of the TIrtha Kapa]a-
mocana (3.1-51). In the sixth chapter there is the description
of the burning of Kamadeva. Chapters 51-53 are concerned with
the birth and the marriage of Uma with iva. It may be observed
that Siva puts to test the mind of Urna by abusing the naked
Siva whom she wished to make her lord. The dialogue
between the two reminds one of Kalidasa's Kumara-sambhava. 1
Chapter 54 describes the birth of Vinayaka, 57 Is concerned with
the birth and the six mouths of Kartikeya. 5 8 is concerned with
the killing of Mahisa and Taraka. Siva's favour on Andhaka
are in chs. 8-10 and chapters 56-70 are concerned with the defeat
of Andhaka who was enamoured of ParvatI and whom he wanted
to make as his wife. Chapter 47-48 deal with the absolution of
king Vena and the adhyayas is concerned with the Sthanutlrtha
too. Adhyayas 11-15 deal with the worshipper Sukes'in. A
detailed description of the Sthanutlrtha is found in ch. 44, the
Lmga and the Linga worship is dealt with in chs. 45-46. There
are 35 millions of Lingas (46.1-59)- Brahma g^lty of incest
goes Sthanutlrtha and worships the Linga of Siva (49.1-51). In
T nd ^ Va are consid <*ed as unity. With the change
main C0ntents of the Va. P. show that
WardS Vi9U and &va - Besides these
P tW g dS aS inthe oth - *nos the
jT Ca 7 s ' tbe ** d the
are to be performed. (14, 74, 75 etc,).
ine concept of Visnu n<; f?- rr
leads to its ren " ^ . Kama ' Krsna and other incarna-
Idol, with two , four and " * the f rm of ima ^ es ^
, in yellow gar " ^ ^ arms ' with multitudes of
garment, on nd lng Garu da are described. A
Mawa Kumarasambhava, 5. 30-86.
Jan., 1965] SOME ASPECTS OF VAMANA-PURANA 177
further step from this is the connection of the gods with constel-
lations and the Zodiac as well as with the different months,
(61.53-70). An image of iva which is associated with the zodiac,
the planets and the rasis is described towards the end of the
description of the destruction of the sacrifice of Daksa (5.30-42).
The images of gods are prescribed as definite practices among
religious duties. On the eleventh of the bright half of a month
Visnu is to be worshipped by means of leaves, flowers, fruits,
ghee, sesamum, rice, corn, gold, pearls, clothes and with the juice
of various tastes.
It is the special province and privilege of Puranas to deal
with Vratas and the TIrthas. In the Va. P. the three Vratas
that are peculiar are : Naksatrapurusavrata, the Asunyasayana-
dvitlya kalastamlvrata and the Taptakrcchravrata. Let us turn
to these vratas with a little closeness.
Chapter 80 is fully occupied with this topic. Accounts about
this sort of worship of Visnu are also found in the Brhatsaihhita of
Varahannhira (105) and Matsya P. 54. To the different limbs and
parts of the body of Vis#u different rasis are assigned. The
starting point is the two legs of the idol of Visnu. The Naksatra
Mula is assigned to it* The top of the head is assigned the
constellation Ardra. In the performance of this Vrata the
Brahmanas are to be richly rewarded- The most important gifts
are : the umbrella, sandles, clothes, corn, ghee, gold, milch cow.
One who is experienced in the Veda and a good astrologer receives
special presents (80. 27-29). The performance of this Vrata is
described as capable of destroying sins and is expressly recom-
mended by quoting the examples of Bhrgu, Arundhati, Rambha,
Tilottama, Aditi and the king Pururavas. In the Matsya~P.
special formulas are given for the limbs of the gods and the
constellations.
The second Vrata is in the service of both Visnu and Siva.
A detailed description is given of the time at which the gods go to
sleep. Hari goes to sleep when the Sun is in the sign Mithuna on
the llth of the bright half of the month, Rama on the 33th and on
23
173 3W~~ PUR ANA [Vol. VII., No. 1
the full Moon day the husband of Uma etc. (16. 6-17). When
the gods sleep the rainy season starts. The worship of Visnq
attains its climax in the words : O you infinite one, with your
three steps and the world as the dwelling place you are never
separated from Laksmi, so in view of your grace let our dwelling
bj never empty. O Lord of the gods, as your bed is never empty
so let the destroyed stale of a householder be never repeated for
me. The gods awaken when the constellation scorpion is illumined,
Hori in the sign Libra. Sankara sleeps in the month Nabhasyji
on the eighth day of the dark of the month when the Sun is in
conjunction with the constellation Mrgasiras, The worship of
Siva for the six months is with the words : "Be merciful, I am
given to suffciings. You are the lord. Bring about the complete
destruction of my misery." Same rich gifts for the Brahmanas
are prescribed. In the prescribed manner the god with the animal
in th<j banner is to ba worshipped for the full one year. According
to the word of Siva the worshipper attains everlasting world
(16.1-66).
The Taptakrcchravrata is recounted by Vasudeva to gods as
punBcatory and one is able to see god 6iva. It starts with the
bath in milk and other liquids and one has to mutter the Sata-
rudrlya given in the Veda. While completing it one has to live
or three days on hot water, for three more days on hot milk, and
for further three days on hot ghee and for further three days
mu ntn,n on pure Wr . w , h ^ to ^ ^ ^
8 f sof gheefor
further acco u ^^ ab Ut Tlrthas * Besides
a goes (78 1 n ^ 1 "^* GSC ^ of a Tlrtha to which
even see Bali 'A 1 ; l . ' '3. 1-33 ; 84. 1-50).
(51. 45-74 - 60 3 IQ lmself n a visit to the
' - y ^-39). To the 656 verses
TTrtbas of
Thus, the total
Jan., 1965] SOME ASPECTS OF VAMANA-PURANA 179
number of verses given to the descriptions of Tlrthas in the VS. P.
are 876. Thus we can say that one seventh of Va. P. is concerned
with the Tlrthas and legends connected with them. The most
oft mentioned regions and places are as follows :
Kuruksetra or Kurujangala (12. 45 ; 21. 21; 24. 26 ; 22,
1-62 ; 34. 12 ; 41. 13-21 ; 48. 23. 33 ; 50. 5 ; 57. 93, 62. 56. 57 ;
84. I. 3. 17 ; 89. 52 ; 90. 5. 17. 48) Prttmdaka (12. 45 ; 21. 21.
24 ; 22. 44 ; 19. 16. 19. 20 ; 50. 1-5 ; 51. 49, 50. 54 ; 57. 88 ; 58.
115 ; 62. 52). SthanutMha (40. 1 45 ; 42. 30 ; 45. 1-5 ; 47.
1-163 ; 48. 1-35 ; 49. 7, 51 ; 84. 18. 19 ; 90. 17), Saptasarasvata
(47. 17-22 ; 38. 21-23 ; 57. 92 ; 62. AS), Saptagodivara (63. 77,
81 j 65. 55 ; 84. 32 ; 90. 23), Syamantapartcaka (22. 15-620
Ramaliradr (2. 59, 60 ; 35. 1-19), Puskara (22. 19 ; 24. 41 ; 57.
90 ; 65. 12-54 ; 83. 32 ; 64. 12 ; 90. 14), Prayaga (22. 18 ; 51.
51 ; 57. 99 ; 83. 27. 28 ; 90. 14- 23), VSrSnasI (Benaras 3. 30-41 ;
15. 50. 53. 87 ; 51. 49 ; 83. 29 ; 90. 15), Kapalamocana (3. 49-51 ;
32. l-16a,), Badrika or Badari (2. 42. 43 ; 6. 4 ; 8. 45 j 57. 96 ;
79. 4. 5 ; 90, 4), IravatT (79. 7. 8. 51. 81 j 90. 5), Vindhya (9. 21-
37 ; 21. 4 ; 54. 26, 27 ; 55, 42 ; 56. 69 ; 65. 109 ; S3. 17 ; 90.
12. 28),
Prahlada and others show their reverence to different gods
when they visit the Tirtha. To name a bit :
&iva (36. 44 ; 37. 1 ; 38. 20-23 ; 41. 11 ; 44. 1-38 ; 45. 1-
31 ; 46. 58 ; 47. 62-162, 48. 1-35 ; 49. 43-51 ; 84. II), Linga of
Siva and others (44. 7-39 ; 45. 1-31 ; 46. 4-52), Visnu (35. 20 ;
79.1-9; 79,79-84; 84.25), Emblems while Visrw assumes his
Avatara viz. fish, tortoise, man-lion, Govinda and the three strides
(78. 1-11), Narayana (8.38-72; 43. 29. 30), Nara Narayana, Brahma",
Siva, Indra and other gods (42. 1-24), Visnu and iva (35.
22 ; 36- 29-40 ; 83. 1-30), Brahma, Vinu and iva (43. 21. 22 j
81. 13-17), Siva and Uma (42. 13), Durga (36. 19), Katyayam
(18. 18-20 ; 20 50 ; 56-63), Siva and the Rudras (36. 20-23),
Mitra and Varnna (84. 22. 23), Rsis, pitrs and gods (84. 24), the
seven Rsis (36.7-13), the pitrs (35.1-19, 36.47-52, 37.15.16, 50.
11-12). The description of the Tirthayatra has great deal of
180 jjq- PURANA [Vol. VII., No. 1
similarity with those of the description in the Vanaparvan of the
Mahabharata, We can establish the correlation by this equation
3.80.1-3, 156.21 = 3090-11450.
It is repeatedly mentioned that the pilgrims have the sight
of a definite god at different Tirthasthanas. We can agree with
Paul Hacker when he states that this refers to the sight of the
idol which the pilgrim sees at this place. The comparison shows
that Visnu and &iva are worshipped with the same devotion.
Besides these two there were innumerable other gods- the seven
Rsls and the Pitts who engage our attention. Mostly the worship
consists of baths and fasts and now and then attains the climax
in the praise songs of gods (33. 5; 34. 35; 37. 1; 47. 62-162). The
same religious practices as in the case of the Taptakrcchravrata
and the Naksatrapurusavrata (62.8-26; 80.1-38) demand really
greater undertakings from the worshipper and are not restricted
to the place of pilgr::r.ogo. Among diverse gifts the gift of a
damsel (Kanyadana 34. 43) and a sacrifice of the damsel (Kanya-
yajna 37. 12) and of slave and slave girls are also named (95. 44).
The aim for i.- sv.-;,- k- 3 the pilgrimage always looms large
before the eye of the pilgrim, These are : purification from the
sins and freeing oneself from the flood of the hells (41. 31; 48.
16. 37), virtue, possessions, pleasures and salvation (17.20), gold
(35. 15), sovereignty over the seven worlds (36, 13), the state of
a Brahmana (39.14), the money and corn (42.15), enjoyments
(48, 32), beauty (79. 82), and lastly the entry into the world of
the gods. Besides different heavens the attainment of diverse
worlds are given prominence : The world of Brahma (36, 13),
the world of Siva (37. 1; 48. 23), the highest step (35. lp; 37. 14;
38, 23; 46. 58), the highest Brahman (39. 2), the highest charm
(42. 29), the highest consummation (45. 17), and the highest absolu-
tion (49. 34. 35). Now and then a reassurance is also given
that a return to the worldly existence is not to be dreaded
35, 19; 39. 2; 49. 35).
Thus from the above discussion we can surmise about the
Va, P. that it is peculiar of the eighteen Mahapuranas in this that
Jan., 1965] SOME ASPECTS OF VAMANA-PURSNA 181
in it only in a peculiar way both the gods Visnu and Siva are given
attention simultaneously. Both enjoy a respectable position with
the worshippers. Legends of Visriu and Siva are narrated to bring
out the importance of these two gods. It is to be observed that
even in the legends which bring about the glory of Siva like the
Bhagavata P. Visnu gains a palm over Siva. It is from this angle
of vision that Va. P. is Vaisnavite and the Saivite element was
added to it later on when it v/as subsequently revived by the
worshippers of Siva, The Saivite setting is not in keeping with
the importance that is acorded to Visnu. The Vamanavatara of
Visnu is repeated at three different places. The Saiva material
in the present Pur ana as contrasted with the title and the contents
given in the Matsya and the Skanda, show that the Purana in its
earlier form was a Vaisnava work, and it was later on recast by
the worshippers of Siva who changed the work with the addition
and alterations in such a way that very little of its earlier contents
was retained. The idols, images and the Tirthas add a distinct
charm to this Purana. Oue seventh of the portion is given to the
Tirthas. The Vratas like the Naksatrapurusavrata, Asunyasay-
anadvitlyakalastarrilvrata and the Taptakrcchravrata engage our
attention. The geography of the places help us in deciding the
place of the origin of this Va. P. which can be near Kuruksetra.
Besides stories of other Avataras there is a detailed account
of Vamanavatara. But in a different way is the account of Siva
Sivamahatmya, Sivatlrtha, Sivasivavivaha, the birth of Ganesa,
the pure life of Kartikeya eta From the VS. P. booklets like
KarkacaturthTkatha, Gangamahatmya, Venkatagirimahatmya etc.
are brought to light. In this Purana besides accounts of Siva,
Visnu and Devi there are descriptions of Tirthas, Tfrthamaha-
tmyas, and Vratas* It can never go beyond the 10th cent. A. D.
It is a compilation of different pieces at diverse times. The
Prahladacarita of Va. P. is sequent to Harivama, but prior to
Bhaga. P. and Vi. P. The Devi Mahatmya, Mahisasuravadha,
Candamundavadha, Sumbhanisumbhavadha etc. appear to be
prior to those of Markandeya's Devi Makatmaya, Andhakasura-
162 *FHt PURANA [Vol. VlL, No, 1
vadha, Daksayajnabhanga, Parvatljanma etc. are events pertaining
to Siva which are prior to those of Skanda, Linga and Kurma
Puranas.
In the Vrataraja there are quotations from the Va. P. (as
regards Vratas falling on each and every day) so also Aparaditya
quotes from the Va. P. From quite early times the Puranas are
considered as sourses of Dharma (Cf , Yaj. I. 3). This tradition
is the main reason why the Nibandha authors have profusely
drawn upon the Puranas in their respective works. Aparakas
com, on Yaj., Danasagara, Smrticandrika of Devanuabhatta,
C.:.:;\ ,-:.;;i'':j:ii; 1 :.-.: of Hemadri, Krtyacara of Sridatta Upadii
yayam Krtyara-tnakara of Candesvara, Aiadhavacarya's com,
on Parasara smrti, Sraddhaviveka of Sfilapani, Tirthacintamani of
Vacaspatimisra, Nityacarapaddhati of VidySka-ra Vajapeyin,
Varsakriyakaunmdl of Govindananda, Suddhikriyakaumudi of
Govindananda, SraddhakriySkaumudl of Govindananda, Kalasara
of Gudadhara, Smrtitattva of Raghunandana, Nityacarapradlpa
of N'arasimha Vajapeyin, Haribhaktivilasa of Gopalabhatta have
similar verses or verse portions as are found in the Va. P. Dr, R.
C. Bazra in his work has given an analysis of these in a tabular
form (See pp. 296298).
Besides, verse or verses from the Va. P. are qoted in Kala-
vivcka of Jlmutavahana p. 360, Smrticandrika of Devanabhatta
n. 363, MadanapSrijata of Madanapala p. 62, Smrtitattva 'of
R^lmnandana I. 356, 415, 840, II. 76, 139, 148, 563, 623,
Yaratattva O f Raghunandana p. 19.
Notes
SOME NEW LIGHT FROM THE SKANDA-PURANA ON
THE DHARANA GOTRA OF THE GUPTAS
i J
It is known from the Poona Plates of Prabhavati Gupta
that she belonged to the Dharana gotra ; and as this was not her
husband's gotra, it has been rightly surmised that it must have
been the gotra of her father's family. Dr. K. P. Jayaswal, who
had on the basis of the Kaumu&mahotwva concluded that Chandra-
gupta I was a Karaskara or Kakkar Jat, presumed still further
that "amongst the Karaskaras, the particular Sub-division to
which Guptas belonged was evidently DJiarana" and that "the
word gotra in PrabhavatI Gupta's inscription would mean a caste
subdivision Dhanri found in Amritsar". 1 Thinking on the same
lines, we also contributed in 1934 a short note to the Journal
of Bihar and Orissa Research Society, pointing out that the Dharana
gotra of the Imperial Guptas made one think of the Dharaniya
Jats who are fairly numerous in the Ganganagar Distrit of Rajas-
than. s The Jat origin of the Guptas seemed to be indicated also
by Chandragomin's grammatical illustration "ajayat Jarto ITunan",
i.e. the Jarta or Jat King defeated the Hunas. The word Jarta
here has been taken to refer to the Gupta ruler Skandagupta
who is known to have actually defeated the Hunas.
Prof. H.C. Raychaudhuri, however, reached quite a different
conclusion on the basis of the mention of the Dharana gotra in the
Poona Plate of PrabhavatI Gupta. Rejecting Dr. Jayaswal's
1. History of India, 150 B.C. 150 A.D., pp. 115-11$.
2. page 235,
184 ^01^ PURXNA. [Vol. VIL, No. 1
view that the Guptas were o Karaskara origin, he suggested that
the Guptas "may have been related to Queen DharinT, the chief
queen of Agnimitra". 3
As far as the rejection of the historicity of the
maJiotsava is concerned, most historians would agree with Dr.
Raychaudhuri. We are not sure also whether anything could be
built on the basis of Chvs 1:;ig; - "; 's grammatical illustration,
for the reading. But "qfayad Jarto Hunari* is uncertain. 1
Dr, RaychaudhurFs suggestion about the relationship of the
Guptas with Dharinl lacks proof; the name Dharinl might like
Iravati, the name of the second queen of Agnimitra, be a proper
name without any reference to the gotra in which she was born.
Nor have we found it possible to rest satisfied with our own
equation of the Dbaraniya Jats with the Guptas of the Dharana
gotra. Consequently we have been on the look-out for other refe-
rences to the Dharana gotra, and are now gratified to have one
from the Skanda Purana which shows that Dliarana was a gotra
of the Brahmanas. Gcotra being primarily a Brahrnana institution,
this evidence is sure to interest students of Indian history.
Describing the origin of the Brahmanas of Dhr.miur.-r y ;
(a tract in the present Mirzapqr District of Eastern Uttar Pradesh),
the Skanda-Purana states that they had the following twenty-four
gotras* :
(1) Bharadvaja (9) Jatukarnya (17; Mydgala
(2) Vatsa (10) Vasistha (18) Mausaka
(3) Kausika (11) Atreya (19) Punyasana
(4) Kusa (12) Bhandila (20) Parasara
(5) Sandilya (13) Dharana (21) Ka^ndinya
(6) Kasyapa (H) Krsnayana (22) Gangasana
(7) Gautama (15) Upamanyu (23) Kunta
(8) Chhaudana (16) Gargya (24) Laugaksa
3. Political Historj of Aaciert India, 5th edition, p. 526, note I.
4. See IA, 1896, p, 105.
5. Sknnda<-Pvrana> Mor>s edition, pp* 336 and
Jan., 1965] SOME NEW LIGHT FROM THE SKANBA-PURAisrA 185
The Brahmanas of the Dharana goira had three pravaras,
Agasti, Dardhyactmta and Rathyavahana. 6 Their DevJs were
Thalaja and Chhatraja and they resided in the villages Dudhla
and Thalatyaja. They have been further described as braJimanya
(well-versed in the Vedas), brahmavittama (the best among the
knowers of the Supreme Being), sattvavan (virtuous), gunanvita
(possessed of merits), dharil (rich), Jtiananistha (intent on acquiring
true knowledge) and kriyani&tlia (devoted to the performance of
their Brahmanical duties and ceremonies). 7
As from a fairly early period in our history, Ksatriyas and
Vaisyas have been using the gotra* of their puroMtasf is it not
likely that these Dharana Brahmanas of Dharmaranya were the
'ffurm of the Imperial Guptas ? There is nothing impossible about
this- These Brahmanas lived in an area not far from M,".;:!.Ili,j
where the Guptas established a strong kingdom of their own.
And if the view propounded by Dr. B,P. Sinha and Prof. Jagannath
be adopted 9 , they actually resided in an area which was the
original home of the Imperial Guptas* Being either Ksatriyas or
Vaisyas, the Guptas could have therefore easily accepted the
Dharana Brahmanas as their gurus and adopted their gotra* It is
hardly possible to say this with any certainty ; but in view of
the identity of the gotra of the Imperial Guptas and these
Brahmanas the probability of this being a fact has to be borne
in mind.
DASHARATHA SHAE.MA
6. Ibid.* pp. 337 and 461.
7. Ibid*> p. 461, verses 145-148.
(Mitaksara, N. S. edn., p. 151). This is the view also of
Baudhayana, Apastamba and Laugaksi.
9. B. P. Sinha, JBRS, XXVII, Parts 3-4 and XXXVII, Parts 3-4,
Jagannath, IHQ., XXII, pp. 28 ff.
24
THE PURAT^AS ON THE AUDUMBARAS
fs?
i 32?
sjf^ ^fff^ 3|$src('sftn:5R' gr
f crs i J
The Purawas throw welcome light on a number of tribes of
Northern India, among which mention may be made of the Udum-
baras or the Audumbaras. The tribe is credited to have issued
coins, both in silver and copper, specimens of which have been
found at Pathankot in the Gurudaspur district and Irippal in the
district of Kangra in North Punjab. 1 On the basis of the prove-
nances of their coins, Allan* has located them in the area formed
by "the valley of the Beas or perhaps the wider region between
the upper Sutlej and the Ravi".
The Audumbaras find mention in a number of ancient
Indian literary texts which include some Puranas such as the
M3r?eandeya f the Vayw, and the Brahmanda. The Markandeya-
PurancP locates the Audumbaras in the middle portion of RUrma,
or tortoise, to which the shape of India likens. This location,
however, is in d-'ilLvoi'.c-.- with that of the tribe as furnished by
their coins as well as some, literary texts. Burring this particular
Purana, the Vayu and the Braltmanda Puyanas do render us some
1. For Pathankot finds see Archaeological Survey Reports, Vol. XIV, p.
115-17: for Irippal finds see Journal of the Asiatic Society of Bengal,
Numismatic Supplement, 1914, p. 247 f,
2. Catalogue of Coins in the British Museum, Ancient India, p. Ixxxvii.
2a, For references to the Audumbaras in ancient Indian literary texts see
the preseat writer's article entitled 'The Antiquity of the Audum-
baras* in the Proceedings of the Indian History Congress > Delhi, 1961.
3. 58. 10 ; Pargiter>a edition p. 83. The verge runs thus :
Kapingalah. KuTUjvahjSs-tathativ OdambarS Jcmafij
~
Jan., 1965] THE PURANAS ON THE AUDUMBARAS 187
help with regard to the origin of the tribe. The VayvtrPurana*
refers to them in the following manner :
Kaclichliapali Puranas-ehawa Visvamitrasutas-tu vai /
tesam goirani vaJiudha KausiJcanam maliatmanam If 97
Partliiva Devaratas-cha Yajfiavalkyah SamarsTianaJi /
Udumbara Udumlanas-TaraJca YajamufieliataTi l\9S
The English rencleinng of the above extract is as follows :
'Kachchhapa and Purana are issues of Visvamitra. Of
great-souled persons, belonging to Kusika, several gotra* are trace-
able, such as Parthiva, Devaiata, Yajfiavalkya, Samarshana,
Udumbara, Udumlana, Taraka and Yajamunchata'.
The evidences furnished by the Brahrn&nda-Purana? regard-
ing the tribe are identical with those of the Vayu-Purana and
thus these two Purams assign the Audumbaras to the Kusika or
Kausika gotra and so to the family of the celebrated sage named
Visvamitra- It is interesting to note here that the Harivamm*
also describes the Audumbaras as belonging to the family of
Visvamitra. The tradition of Visvamitra being the son of Kusika
may be traced to the R.igveda^ as well. In this way, the Pur anas
echo the well-known association of Visvamifcra with Kusika on the
one hand and the less known connection between Visvamitra and
the Audumbaras on the other.
Now, among the coins of the Audumbaras we come across
4. 91* 97-98 ; Anandasrama edition.
5. Ill, 66, 70 ; Venkateswara edition. In the Brahmatida^Purana some
varients of the nanaes occur, e.g., Samarshana appears as Samarpana
or Vartabhya occure instead of Ucfumlana etc*
6 Sloka 1466 ; Asiatic Society Edition*
7, JRigwda, III, 38, 5. The Vidv&mitraa, i.e., the descendants of
Visvamitra, are also designated as the KuSifcaa in different passages
of the JSigveda (iii, 26, 1, 3 ; 29, 15 ; 30, 20 ; 42, 9 ; 53, 9, 10). The
evidence of Yasfca's Jtiiukta may also be cited* Yaska describes the
father of Visvamitra as Kusika and further calls him a$ a king (ii,
25 ; cf. ICusikasya sisffltfy Kusiko fajH babhuva)*
138 g^Oiq^-PURANA [Vol. VII., No. 1
an interesting variety represented by two specimens only. 8 Made
of silver and round in shape, each of these two coins bears a
bearded male figure on the obverse with a legend which, refers to
Vispvamitra, i. e, Visvamitra. Neither this figure nor the legend
concerned is found on any other type of coins. It is presumable,
therefore, that Visvamitra was intimately related to the Audunv
baras ; he was, so to say, the 'national sage' of the tribe. 9 But is
there any other evidence to show the relation between the cele-
brated sage and the tribe which is attested by the coins in
question ? Allan 10 failing to notice any connection between the
two concluded that "Vis'vamitra's connection with the Audumbaras
is otherwise unknown."
It is again a Puranic text that comes to our help to explain
the occurrence of this particular sage on the coins of the Audur*.
baraa. The KaLiJca-Purana gives us an evidence with regard to
the connection between the sage and the tribe which has hitherto
escaped the attention of scholars, The evidence is furnished by
u story about the birth of Visvamitra to be found in the
said PurSna, 1 *
The story runs thus :
marded "
to
worship-
boon, Satyavatr
which B l nnnSami8in the British Museum for
T
9- See K. P. Jaya 8W a? P ' X ' P ' 16? ' p1 ' XVI ' No. 137.
p. tov '"^ PO/ '^ (Bangalore, 1955), p. 154.
Chapter 82; Ven fc ate ewar a
Jan*, 1965] THE PURANAS ON THE AUDUMBARAS 189
Bhrigu thereupon granted the boon and became absorbed
in meditation. Then he exhaled with care and from his breath
issued two cJiarus which he gave them to SatyavatI and said
that the reddened cJiaru was to be taken by her mother after
embracing the bo-tree (AsvattJia) and the white cJiaru by herself
after embracing a fig-tree (Udwribara}. With these words the
sage went away to his destination-
But SatyavatI and her mother mistakenly did the opposite
things ; in other words, SatyavatI embraced the asvattJia tree
and partook of the reddened cJiaru, while her mother ate the
white
The sage Bhrigu, who was endowed with divine vision,
came to learn about this contrariety. He arrived there and
said to iiis daughter-in-law that she whould have a son who
would be endowed with Kshatriya-like behaviour and her
mother's son will be Kshatriya with Brahmanical behaviour.
SatyavatI then requested Bhrigu to let her grandson to
be endowed with those qualities.
Granting her prayer, Bhrigu went away.
Thereafter the daughter of Gadhi gave birth to a valorous
son named J.irr.aikgri: in proper time and her mother to Visvamitra
to whom penance was wealth. Jamadagni studied the four
Vedas within a very short time and the great soul also acquired
skill in the science of archery by himself. Visvamitra also
became an adept in the Vedas and in all sciences of archery
within a short time. Ultimately he became a brahmana by
dint of his penance.
Now, the most important point to note in this story is that
the mother of Visvamitra, in order to have a child, embraced
an audumbara (fig tree). Though the story contains a lot of
miraculous and unbelievable things, the association of Visvarnitra's
birth with the audumbara tree is useful in explaining the occu-
rrence of his name and figure on coins of the Audumbaras, the
name of the tribe evidently being derived from the udumbara
190 ^UftjN PUEANA [Vol. VII., No. 1
or audumbara tree and the tree in that case was presumably
worshipped by the tribe as a totem. 18
Thus the connection between the sage and the tribe gleaned
from the Vayu and the Bralimanda-Pur&nas is confirmed not
only by a particular variety of the coins of the Audumbaras but
also by the Kalika-Purana which is believed to have been
composed between seventh and tenth centuries A.D. Together,
all these Purapas, therefore, are found to have thrown valuable
light on the origin of the Audumbara.
KALYAN KUMAR DAS GUPTA
It may be noted that on the reverse of the VWvSmitra type of coins
a tree m an enclosure occurs, the enclosure perhaps indicates the
Bacrcd character of the tree. The tree may be identified with, the
*&ra and thus can be assort ?t*ri ,i,:+i* *u VT ^ L
wu acHjueiaiea witn. the sage Vj^vatcntra-a but
on atwsient Indian eoins that no definite
f
Vol. II, Calcutta, 1963 p. 240f.
[ Elsewhere in this issue of the 'Purana' is
published a Sanskrit article entitled
There the writer of this article while discussing the
date of the iva-Purana has stated that as the
iva-Purana mentions 'Siva-Sutras', the date of the
composition of the Siva-Pnrana must be later than
that of the iva-Sutras. But the writer of the
present note, Panditaraja Dravida (who is also on
the Editorial Board of the 'Purana') has criticised
the above statement about the date of the Siva-
Purana, by asserting that the author of the iva-
Purana was a Rsi, and so he had foreseen the iva-
sutras also, and therefore the iva-Purana cannot
be said to have been composed later than the
Siva-siitras. ]
192
- PURANA [Vol. VII., No. 1
" ifif t
fir
'ftUf:
Jan., 1965] f^S^T !^^ 3x55?^ 193
iift
i
50,
II ? II
*n*!Wt 331 \
[ The word 'Sthanu' is found used in several
senses in the Sanskrit lexicons. In the Mahabharata
and the Puranas it is generally used in the sense of
'Rudra' or 'iva'. In this note the writer has
discussed the word StJianu as meaning 'Rudra' and
lias given appropriate quotations from the Mahabharata,
Puranas, and their tlkSs. ]
it m> OT:
) felts, ( ^ng: ^ Rft ^ fiwto ) i
( ? ) S$
Jan., 1965]
qpff
195
50
i ^
' n
:' II
: II
||
196
[Vol. VII., No, 1
Wff
I
: 11
m w ii
[ Vallalasena in his famous work Danasagara
has profusely drawn upon the Puranas. He has also
mentioned the names of the Puranas utilized by him,
and also of those which he has rejected as spurious
works. The writer in this note has classified these
Puranic quotations according to the various Puranas
drawn upon by the author, and has given Purana-wise
numbers of these quotations. ]
af ^raTOOTFlf 3jr: i
| gn ft
TO ^RTI^I^t *lfiN ^1^^ ^ |
n
n
||
[Vol. VH.,No.
(acr. ST.
5?[Df
n
||
swui
Jan., 1965]
199
II
( S.
\3
few
3?^
TO
X
X
X
X
X
X
X
X
X
X
X
X
X
X
V
?
X
X
X
X
I
X
X
X
*
*
200 flopi PURAJSTA C Volt VIIo No, 1
x x
X X
X X
- - ' " w 1 \ 1
fe ^ XX
? x
H X
x x
x x
X
n
(1
x x
II
Itv r^
T-- II
: I
. n
II
n
cs?n
ifift
steft
u
ACTIVITIES OF THE KASHIRA J TRUST
(June 1964 Dec. 1964)
During the period under review the following literary and
cultural activities were carried out.
CRITICAL EDITIONS OF THE PUR ANAS
*
(a) Matsya-Purana
The work of preparing the Matsya-Purana edition is being
done at Madras as usual under the editorship of Dr. V. Raghavan.
(b) Famana-Purana
During this period the two Bengali Mss. of the Vamana
Purina procured from the Bangiya Sahitya Parisad have been
completely collated. Like the Bengali Ms. of the Asiatic Society
they also omit Adhs. from 23 to 50. Two more Mss> haye been
partially collated -Viz. one Ms. No. K. 6815 of the India Office
Library, and the other Mss. from the Sarasvatl Bharidara Library,
Ramnagar. The text of the first ten adhyayas of the Vamana
Purna has been tentatively reconstructed. Besides, the text of
the four more Adhyayas-37 to 40-has been compared with that
of the four Adhyayas (37ft) of theSalya Parva of the Mahabharata
<CTL Edn.) W1 th a view to their textual reconstruction.
OTHER WORK ON THE PURAJSTAS
P fa: - ThePMa -inde*esof the Vamana, Brahma
Lal ^^h yan a) have been
arferorft flfcifwfi ^ wfflr
(3?)
q|f[ |f
I iHt ^srrafi
: ( ^pjrtg: ) ^fqif?^:
(SIT)
'T-i'-i -.--I
PURANA [Vol. VII., No. 1
204
(c) Pur ana Quotations from tlie Nibandha3 :
As has already been stated in the previous review, the
quotations of the Puranas from the Danasagara of Ballalasena and
the Parasara Madhava hava been collected. During this period
the quotations from some parts (Viz, W^RTf^T^, ini??5>PW, faSfl-
g and 5rfrqrog) of the Krtya-Kalpataru of Laksml-
dhara Misra have been collected. The work of collecting Purana
quotations is in progress.
PURANA SUBJECT-CONCORDANCE
An exhaustive subject-concordance of the Puranas has been
planned, as has already been stated in the previous reviews. The
subject-indexes of the six Puranas Visnu, Markandeya, Linga,
Vain ana, Kurraa, and Matsya have been completed.
PURANA' BULLETIN
With the present issue the 'Parana? now enters the seventh
year of its publication. In the past six volumes, each containing
of two half-yearly issues, about 175 articles dealing with the
various aspects of the Puranic literature have appeared. These
articles have been appreciated by Indologists, and have been found
useful for furthering the research work on the Puranas. A number
of Indian and foreign Periodicals are also received in exchange of
the *Purancf.
TRANSLATION OF THE REPORT OF THE CALENAR REFOM
COMMITEE
The Hindi translation of the English Report of the Calendar
Reform Committee of the Government of India, prepared by the
1 urana.Dt-partment of the Kashiraj Trust, has now been published
for pnvate circulation among the Pandits and scholars of
Astronomy (Jyotisa) and Dharrnasastra, so that they may be able
r P int f view also, ancl help
the deputed problem of Indian Calendar-making.
Jan,, 1965] ACTIVITIES OF THE KASHIRA) TRUST
205
(f)
: i
'205 tj^ofjjj PURANA [Vol. VII., No, 1
VEDA-PARAYANA
The Parayana of the whole of the Madhyamdina Sarhhita of
the Sukla Yajurveda from memory was arranged on the occasion
of the last Vyasa-Purnima from July 10 to July 24, 1964. The
reciter was Vaidikapravara Pt. Manohar Ji Josbi, Varanasi and
the srota was Vaidikapravara Pt. Ramnath Ji Sarasvata.
PURANA-PATHA AND PRAVACANA
The programme of the Purana-Patha and pravacana was
carried out according to the settled plan. In the month of Asadha
(July, 1964) the .??:./, -f.-ryr Lahart, the famous tan trie work of
4
Sunkaracarya, was recited and discourses on it were given by
Pt. Badrinath Sukla., Professor of Varanaseya Sanskrit University.
In the month of Kartika (November), the Naradlya Purana was
recited, and Pt. Anant Shastri Phadake, the retired professor of
Puranas, of the V. S. University, delivered discourses 011 it.
CELEBRATION OF THE VYASA-UTSAVA
On the last Vyasa-Purnima (in July 1964), the Trust cele-
brated a Vyasa-Utsava in its Sivala Palace. A number of local
scholars participated in it, and discussed several problems on the
work of the Puranas which is being carried out by the Trust.
Certain useful suggestions came forward. The Trust is grateful to
these scholars for their participation and the learned suggestions.
DISTINGUISHED VISITERS
distinguished pers aages
0) Dr. Sampurnananda, Governor of Rajasthan
(2) Yuvaraj Dr . Karan Singh, Sadar-i-Riyasat of Jan,
and Kashmir.
(3} Sbri Lai Bahadur Shastri, P r i me Minister of India.
were presented to
Jan., 196SJ ACTIVITIES OF THE KASHIRAJ TRUST 207
wff^f,
S qo
\
: \
208 3*m*t- PURANA [Vol. VII., No.
The following Indologists visited the Purana-Department
of the Trust :
(I) Dr. V. S. Agrawala, Professor, Indology College, B.H.U.
f'2) Dr. Siddheshwar Bhattacharya. Head and Professor of
Sanskrit Deptt., B. H. U., and Member of the Central
Sanskrit Board.
(3) Dr. Siegfried A. SchuLz, Prof, of Comparative philology,
Catholic University of America. Washington, D. C.
<4> Dr. Ronald M. Huntington, Professor of Comparative
Religions, Chapman College, Orange, California.
(5) Dr. R.K. Sharma, Ministry of Education, Govt. of India.
(6^ F -st Secretary, German Embassy and Miss Bonner,
(7) Delegates to the Social Conference held at Kashi Vidya-
pitfaa were invited by His Highness to a tea-party. The
delegates, specially Dr. Wadia, took keen interest
in the Purana work of the Trust.
of *PP**d the work and the publications
01 tbe Parana Departmenf TI^ T , ,
" tment The Tru st presented them its
MAHARAJA BAKARAS VIDYX-MANDIR TRUST
His
*>1 'Muhwfa ft T' M establishe 'i Bother Trust
- of tr^S' s :r t V f ySMandir Tr St ' '" ^ propoga-
Jlii wls of h"! , arWng and f r the Preservation of
t'"rbar. The ! owi ^ Wi!Ch ^8 to the Banaras
"
H g " re ' he TrUSteeS of this
Giridharilal Mehta.
5 p' K -
Jan., 1965] ACTIVITIES OF THE KASHIRA j TRUST 209
(=0
()
(\s)
aft ^JT^ %
8ft
27
(?) mmv^ Tf RR ^r ^j^iRpnrfite ( srs^: )
210 ^fO|i PURXNA [Vol. VII., No. 1
The above trust also proposes to build a temple of the
27 GuMessesof Viclyas.
We wish success for this new Trust and hope that this
new TuiSt will co-operate with the Kashira j Trust in the sacred
cause of the Sanskrit learning.
SANSKRIT PATHASALA
The All-India Kashiraj Trust is interested in looking after
the Sanskrit Pathasala, which is being maintained by His
Highness. The Pathasala prepares students for the Sanskrit
examination of the Varanaseya Sanskrit University. This
PatbasaU will provide hands to work in the Purana-Department.
The students get monthly stipends of Rs. 15/- each. They
are also provided some work in the Purana Department, so
that they may supplement their income.
CELEBRATION OF RAMA-LILA
In the month of September-October each year on th e
occasion of the Vijaya-DalamT Ramallla is celebrated at
Ramnagar by the Ramallla Deptt. of His Highness. The unique
feature of this Ran:,^ is that it wholly follows the
RSmacurita mSnasa of Gosvarm Tulasidasa. It is very famous
and ,. v,ted by thousands of people for its religious and
cultural value.
ChgriCTed "t^ * and sudden demise
. Shastri '
=
urticlea in <?<=!, * ^ ^"rana Bulletin. Their learned
P ^ S of
and
to
oa -
to the -fce ' mj TrUSt - We
Jan., 1965] ACTIVITIES OF THE KASHIRAJ TRUST 211
I
I
*!WFf
TO
o qo
BOOK-REVIEW
Elements of Poetry in the Mahabharata by Dr. Ram
Karan Sharma, University of California Press, Berkely and
Los Angeles, 1964, price : $ 5.00.
The Great Epics of India the Ramayana and the Maha-
bharata have demanded constant attention of modern scholarship.
But the structural analysis of the same is a comparatively new
trend. The work under review is a fine specimen of analytical
mind at work to decipher the basic components of thought elements
that went into the composition of the great Epic, Mahabharata.
The author has carefully drawn attention to the fact that in
order to appreciate the basic elements what they are it is necessary
to remind ourselves of a very interesting phenomenon that heroic
poetry is primarily oral and this is so all over the world. The
same lay is recited on various occasions giving rise to different
versions of the same thing. So the poet creates afresh although
the traditional formulae round which he weaves his poetic fancy
remain constant.
It is thus possible to anticipate standard imageries and
symbols and the repetitions of the same turns of expressions when
at last the heroic poetry is put down to writing. Nay, they
eventually become a part of convention so that even in an epic of
growth they persist and thus subject themselves to analytical
scrutiny.
It is indeed highly interesting to observe how different minds
that worked behind the composition of the Mahabharata in different
centimes reacted in the same way to the situations that called for
sun
E an
Jan., 1965] BOOK-REVIEW 213
object under description, The poetic effusion is not only based
upon the minute observation of natare, but it has invaded abstract
thoughts of different categories,
The importance of the present work lies in a complete
statistical survey of the raw materials in their different facets that
were chiselled into the composition of the Mahabharata, The
incongruities that characterize sporadic utterances by diffrent poets
at different times are still traceable but they are indicative of a
tremendous poetic process pledged to the production of a great epic
worthy of embodying the cultural heritage of India,
One wishes that the author developed his thesis further to
see how the poetic materials exercised the minds of the composers
with what effects, A literary assessment of a work like this could
be based upon such study, It is an expectation to be fulfilled,
S. BHATTACHARYA
.''',,iV.'J
n.r X
fagof Vy&sa at Varadaraja Temple, Kanchi.
Vol. VII., No. 2 ] s*n*Tri*RTSf i C July 13, 1965
t Contents
Pages
C Pr aise of Vamana by Brahma] 215-220
(With notes by $r? J-ramcZ Stuarup Gupta)
2. The Spread of the Vyasa-Vedas [s^ra^I STCTK:] 221-234
By Z>r. R. Morton SmitJi ;
University of Toronto, Canada.
3. Sakhas of the Krsna Yajurveda in the Puranas
[ 5^T^tl fWW^afeT STKin: ] 235-253
By Z>r. G-anga Sagar Eai, M. A., Ph. D. ',
All-India Kashiraj Trust, Fort Ramnagar,
Varanasi.
4. The Asvins in the Matsya and Agni Puranas 254-261
By Prof. K. P. Jog ;
K. J. Somaria College, Bombay.
5. The Bhumi-Khanda in the Bengal Recension of the
Padma-Purana [ ^te^Sta^*! ^ ^JfaWl ] 262-275
By Dr. Asoke Chatter jee, M. A., D. Phil. ;
Govt. Sanskrit College, Calcutta.
<& Date of Visnu-Purana's Chapters on Maya-Moha Q,
.c . i 2/O-28/
By Dr. S. N. Roy, M. A., D. PUl. ;
Lecturer in Ancient Indian History and
Culture, University of Allahabad.
7- TOtfRJ^TPTrTTft [Wise-Sayings from the Puranas] 288-290
Compiled by Sri Haradeva Prasad Tripatlii;
Research Scholar, Sanskrit University, Varanasi.
8. The Meaning of Mahadeva [ qfrfcrw szTT^T ] 291-299
By Dr. V. S. Agrctwala ',
Professor, Banarns Hindu University.
9. New Positions of Western Orientalism in Account
with the Puranas [gTTTfaqS 1 STT'ZrfesrrfefGrF TOTTWFlf
- 300-305
By Dr. J. Roger Revise ]
Madrid University, Spain.
10. An Inquiry after South-Eastern Asia in the Puranas
W^%znfosft fWifs J 306-319
By r1 Om Prakask ;
Post Graduate Research-fellow, University
of Allahabad.
< WHw< T n : 3fq r qHr: t T ^e Means of conquering ttc lust,
anger etc.] 320
thejr Referencing^ g^onfr,
^-_ 321-351
By Shn Anand Swarup Gupta. I/c Purana
Deptt. All India Kashiraj Trust, Fort
Ramnagar.
12. VyRsa and Sankara in the Varadaraja and .other
iemples, at Kanchipuram [ EfTrsftgzrf; ^r^^TTSfTfl^:
mi 5 ^ rraa^p^ ] 352-361
(Contributed;.
13, Notes and Comments
1, Mahabharata on the relation between Visvamitra
and the Audumbaras [ ijpprj finrfcTO jfrpfa
362-366
By Dt Ajay Ultra SJmtrl ;
Nagpur University, Nagpur,
2, The Traces of Sukadeva's Household life in the
Pui anas [ j^g yfa m^^]. 367-369
By tin Janakimtli Sharma ;
Editorial Staff, Kalyana, Gorakhpur
14, Rajamti-section of the Puranlrtha-Sangraha
370-389
Edited by Dr. V. Baghm ;
Prof. Madras University, Madras,
15. Activities of the All-India Kashiraj Trust
] . 3 90-40 1
30, 5o, 30.18-31 ;
, 245.67.80)
: i
]
f so.17; ire, 2.5.66; reconstructed)
(Variant readings)
(Symbols)
A = wftrcwmrfrift ^ferwt
B =
O =
a, b, o, cl = wtaw wrr:
-> = f% (for, in place of).
SI. 18. -a) STOT^ (- swsftei) (A,B) ; ^rq^ (-^itr) (A)
-b) fTOSft (-> 5fg?t) ^A) j 5f?r ^fcq^<n! (A, B).
-o) 3r* 3Twr^<rs^r (A), w wwsnfrs (B). d-) sn
(- 3fziH?cr) (D).
19. -a) % 3jzn^ (D). -d) Mfror, MPww (0,
(B), ^TC^?^ZT (o, p), ?THizif%ffr:g?r (D),
(D).
PURANA [Vol. VII., No.
(Roll
u ^^ II
20. -c) srorat 3rq5?cr?r, ^nat srir^asf, ar?^ ^fife? ?i% (A),
5f*rats$q?gi|cr (B), 3rTcfts^T5rr^|5r, ari?ftsfir srJTr!Ri?ii (D).
-d) ft^Rr qT^rf^ 'arzr (B), feggf TTW^^T STZT (A, D).
21. -a) *& fa (-> srqife^r) (B). -b) snre^ffe f?r (A),
(B), sroretaf f% (D\ ~c) ?cr ^rq (A, B),
(B), ^
22. -b) *rffe 3f (B) ; s q^pnc (D). -3) ffW&5 (A),
'ffPmt gfe 11 ^? (B).
23. -b) aw ?^r (- am^r) ( A , B), amc^ (D). -o) l
^fe^snr & (B). -J) srmrfif^jqr %frgjr ( A ) 5 5fq^tsf-
^51 (A), snitftfarc &fow (B), gitr qf?sv %f*fi* ID).
24. -b)T5RigR ( Aj D ) f
(D).
July, 1965] Sfllr^T STOWfe: 217
26. a) ffisiiTmnz^'sr . (A, B), sfmzrNFv^sr (A),
qf^a5?r (A), -b) sFF^r smr (B), 5fir|t (D). -d)
o%f%Er$r p (A, B).
27. ih) ?^ ^feciw^rt%o (B), rcrrepfescRsp (A). -o)
(A, i>), c^^r wrgr^ (A, B),
28. -b) fcnkro: (-> ft5T ft) (D). -o) gw (->
(A, B), -d) ogre zf* ( D ).
29. -a) ^jrrarTCshftcft (B), ?^i?Tii[qrs?f?t?if (D).
30. -a) K* (- Jfo) (A, D). -b) 3&3: (A, D). -o)
^ (B), %^ft ^ (D). -d) 55hw (-* %Tt ^r*r:) (D),
31. -a) a?y (A, D). b) fNt gs55^m^r: (A); sr^t (-
(B); HIR (-> ^nw) (A), -c) srawrar* (D), -d) "
(D).
218 jjtfujq- PURANA [Vol. VII., No. 2
NOTE ON THE VAMANA-STUTI
This stuti is a Jaya-stotra of God Vamana or Visnu incar-
nated as the Dwarf. In this stuti BrahmS utters 'jaya (victory)
to God Vamana on the occasion of his incarnation from Aditi,
the mother of the gods, and praises him with appropriate divine
attributes. Vamana here has been completely identified with
Visnu or Had, and hence attributes and exploits of Visnu perfor-
med by him in his previous Avatarcts, such as Varaha and Nr-simha,
have also been mentioned here. Vamana is mentioned here as
the lord of the universe, invincible and all-powerful, beyond birth,
death and old age, endless, imperishable (Si. 18), unsurpassed,
the whole, without remainder or division, all-knowing and all that
is knowable or determined by knowledge (19), witness of the
world, creator of the whole universe, lord of the whole world
both animate and inanimate, maintainer and protector of the
world (20), residing in the hearts of all the beings, being the
begining, middle and the end, omniscience himself, the highest
and the best (21), indefinable even by the mumuksus (seekers of
maka or liberation) and by the yogins desiring liberation (muM-
kSmaih}, or free from desires (mukta-Tcamaih), ornamented with the
qualities of self-control etc. (22), the most subtle, the unknowable,
the root of the universe, having the universe as his form, the
Yogin, the one beyond the senses (23), abiding in his power of
creation (Maya-yoga), lying on the coiled body (bhogd) of the
Serpent Sea, the one who rescued the earth by the tip of his
single tusk (24), the Man-lion who tore asunder the chest of
the enemy of gods (Hiranaya-kas'ipu), the soul of the universe,
the Vamana or the Dwarf in-disguise (25), hidden by the curtain
of his own may* (power of illusion), the upholder of the world,
inconceivable, having innumerable forms, yet ever-remaining in
his single (absolute) form (26).
Brahma also prays to Vamana, who increased (multiplied)
numerous forms or products of the Prakfll (Primeval Matter),
to increase ar grow (for the well-being of the world and for re-
establishing the Dforma), for he (Vamana) is the maintainer of the
of dharma in this world (27).
July, 1965] srir^rr ^m^ftr: 219
Brahma then remarks that neither he (Brahma) nor IsSna
(Siva); nor the gods like Indra, nor the sages and yogins like
Sanaka are able to know Hari (28), and further says "You, O
Lord of the universe, are concealed by the curtain of your
Maya, no one can know you without your grace. He alone
who by his single devotion has earned your grace, O Lord
can know you" (30). "O Ail-Powerful, O Lord Vamana, O
the Soul of the universe, increase and grow for the strength
and prosperity of this universe." (31), ( c f. "qjtjft g
: I") (VSm. 30.53 ; Matsya, 246.52).
There are two versions of the Vamana-carita (or rather the
Bali-Vamana earita) in the Vamana-Purana, the one contained in
its Adhyayas 23-31, and the other in its A'dhyayas 73-93. This
latter version includes the chapters on the pilgrimages of Prahlada
also, besides several sub-stories or episodes. The former version
(Adhs. 23-31) is omitted in the Sarada Ms., Kashmiri Ms. and the
three Bengali Mss. of the Vamana-Purana collated here, and
also in those Devanagari Mss. which are allied to the Sarada and
Bengali Mss.
This version (Adhs. 23-31), however, is found also in the
Matsya-Purana (An. edn., Adhs. 244-246) with certain minor
variants and adaptations. So this same Vamana-stuti by Brahma
is found in both the places ; i. e. in the Vamana-Purana in its
first version (30.1831) and in the Matsya Purana (245.67-80) in
equal number of the slokas. The other Puranas, as for as
I know, do not contain this or any other similar Vamana-stuti by
Brahma in their accounts of the Vamana-carita. The Kurma
Purana mentions, however, that Brahma, along with other gods
and sages, attended god Vamana at the time of his birth from
Aditi (KP. I. 17. 41-43). But there is no stwti of Vamana by
Brahma.
The Vamana-Purana in its second version of the Vamana."
earita again gives a Vamana-stuti by Brahma and that too uttered
by him on the occasion of Vamana's incarnation from Aditi ;
but this differs in matter and form from the stuti of the first
220 tj^rojij- PURANA [Vol. Vtl., &o. 2
version. This latter stuti is a namah-stotra and is much shorter,
consisting only of six slokas (Vam. 89. 36-41). It is also
given below :
frzr: ^r?5f
^r ntm
Another V&mana-ttatra by Brahma is also given in the
Vamana-Purarm in Adh. 93 in its second version of the Vamana-
*nta. It is, however, mainly i n prose, and the occasion for the
u^Th'T ,! ^^ f the blrth r AvatSn Of V5mana - Bu * ^ is
uttered by Brahma when at the conclusion of his Vamana-Oarita
V W Disappeared and went to the abode of Brahma, and there
containing
within it. So this stotra does not concern us
t present.
ANAND SWARUP GUPTA
THE SPREAD OF THE VYASA VEDAS
BY
R. MORTON SMITH
': p ."v =:< ' ."--'
: ^rrat
I ]
It has been normal to scout the historical value of the
Puranas. However, in our recent work Dates and Dynasties of
A.ncient India, we have shown that the Puranic traditionwnakes
sense for the kings once textual criticism has been applied to the
lists. What can we do for the Brahmanas ? The brahmanical
vathsaa go beyond Vyasa, yet except in the very defective Sama
Vidhana -Vamsa, he is completely absent. Yet the Purana has a
list of his successors in various Vedas, not so far co-ordinated
with any brahmanic vamsa. Can we reconcile this apparent
contradiction ? In this article I hope to show we can, at least
with SV and the White YV, despite the bad preservation of names
in the Purana. ,
The arst part of the Satnaveda line is free from doubt, and
we are told e. g. in Va. 60.15ab that Yyasa treated Jaimini as
his prime pupil for SV. and VS. 61.27-8 we have the line Jaimini-
Sumantu Jaimini,-Sutvan Jaimini-Sukarman Jaimini. He was not
without his troubles, and one might suggest the rationalization of
what is said, that he lost his pupils in a catastrophic defeat of
fcds patron (since fce is likely to have been a puroMta) by a king
222 3*Tiq PURANA [Vol. VII., No. 2
(represented as the war-god Indra), and had to begin again. This
is the sort of event that is likely to have happened in that society,
but it is only offered as a rationalization, for what it is worth.
sa sahasram adhttyasu SuTf-rs.tiZ/-,/ atJia saihhitah
provacatJia sahasra&ya Sukarma suryavareasah
anadhyayesv adliiyanams tanjaghana Satdkratuh.
Sukarman having learned quickly 1000 samhitas then, Sukarman
then/doing good works then imparted (them) to a thousand (pupils)
glorious as the sun ; them learning at improper times/places Indra
killed. (No variations in text, suryavarcasah could be taken as
nom. sing. masc. (thematic), or ace. pi. fern, of samMttih, but these
make no real difference, unless Sukarman sold his Samhitas for
1000 (krs3panas/cows) : gen. of values).
Sukarman did dharana on Indra for this, and Indra seeing
him angry gave him two choice pupils, HiranyanSbha and Paus-
pinji, The former and his pupil Krta are anachronisms, and the
king-lists show their floruits at 1080 & 1060 schematic respectively
Krta is given 24 pupils, (but there are not 24 names in a very
corrupt textual, passage), Va. 6I.44ff f but there are no pupils of
any off hem whereas Pauspinji's are given in lines of succession.
Tins means the source of information is ultimately different, and
in effect admits that there were other SV. schools than that o f the
Kuru court in the Madhyades'a. I have not so far been able to
find or identify Krta's pupils elsewhere.
Pauspinji's pupils were called the Northern school, and we
are told more of them in again a disordered passage, (Va. 61.36-43)
61. LokOri Kuthumif cai va Krim Lan ffa U s tatlia
30, PaufpiiifirtityaS catvaras tesarp bhedan nibodJiata 711
there - the simple variation
- . .
er
July, 1965] THE SPREAD OF THE VYASA VEDAS 223
in Celtic Lug of the long arm, Gaulish lugus raven. Animal-part-
names seem to be specially brahmanic, and Croweye/Raven-eye
would fit well.
Bd.'s Kusumi for Kuthumi is certainly wrong j but eVa.
would support KusTdin (eVa. Kusiri, Bd. Kusldir) ; one thinks of
the name Kusldin Kanva of RV. Or one might suggest the grand-
father of Kansltaka Samasravasa, since the dates would fit ;
Vyasa's floruit is c 1010 schematic, Jaimini c 990-85, Kuslti(n)/-
Kuslti(n) would come c 880 at 5 generations down which would
make his grandson contemporary, and great-grandson pupil of
Uddalaka Arum (835 sch.) easily and naturally.
The text now suffers displacement, corruption and lacunas ;
there is no sign of Kusltin's pupils, and in eVa. no mention of
Laugaksi's.
jRanayanlyah SaMtandiputras tasmad ango mulacarl suvidvan
37. sa&aitiputraJi sahasatyaputra etan bhedan vitta Laugaksinas tu
trayas tu Kuthumeh putra aurasa rasapasaraJi
38. Bhagavittti ca tejasvt trividlia Kautliumah, smftah
isauridyiih Srnffiputras ca dvav etau earitavratau
39. Ranayanlyi Saurnitrih samavedavisaradau
provaca samhitas tisrah tSrngiputro rnahatapafy.
40. Gailah Praeznayogas ca Suralas ca dviyottarnah
provaca samhitah sat tu Paraiaryas tu JECauthumah
41. Asurdyana Vat* aid y. tit Vedavfddhaparayanau
pracinayogaputras ca buddhimams ca Pataftjalih
42. JECauthumasya tu bJiedaste Parasaryasya sat smftah
If Aurasa is a son of Kuthumi, as translated by the
vulgale, then there is no place or construction for ragiputra j
If he is not, 38d, trividha K. arrirtah is in a very odd place. There
Is no construction for 40cd, and Parasarya appears from nowhere.
38 should then be replaced after 40. This does not end our
troubles. eVa reads OarayamyasaMtas Taptiputras tosn&d
any as tanuoarz suvidvan, In 39c it again has not Ranayaniya,
but Narayanayana, which is easily reread to Carayaruya; Bd*
has Nadayanlya. There is a black YV school of Carayagtlyas,
and the Laugaksins seem to have been absorbed in the Kajhag
224 pCfqq PURANA [Vol. VII.,. NO. 2
also of black YV, since Katha. GS. & Sulba Sutras also go
under their name. The sacrifice* needs some Sama-singers, and
presumably Laugaksi attached himself and pupils to the Katha
YV school, or at least his main line did.
We may however note the eVa. line does not scan, but
would do well as pada a of an anustuMi, while we can get an
equally good anustubh ending from Va. omitting its .final to, which
is the merest of padding. We suggest then there has been
fusion as well as displacement, and the original read
Carayamyasahitas
etan bTiedan vitta LaugaJcsinah 712
1
The contaminating verse began with RanayanTyohi, and
eVa, has kept it fairly faithfully, but it should be transposed
with 38. We may now try the next verse
Garayaniyah saumitrih samavedavisaradan
Sauresu rngiputras ca dvav etau earitavratau 713
1
We have inverted these lines, and admit lack of Ms
evidence, but the ca becomes natural and the construction much
smoother. Va/Bd. have Ranayanlya in a under the influence of
the tristubJi above, but otherwise I can find nothing on ab ; eVa.
has yanakaurlthau ; one might see the name Sunitha here, but I
have no plausible suggestions. In c Bd. reads s'aurisusrngi-
srngi ;, Va. Widyah SrngI, eVa. s:'- : : .;!:';:. f. ; : .-; we lengthen
the -i because all the -putra names we can find in Vedic are
metFonymics, though one can think of Jnatrputra/Nataputta of
MahavTra.^ But also we think we can identify him by his pupils
as Drti Aindrota Saunaka (rmgi/aung!putra;. Indrota could
% his gotera marry 6mgI/SaungT. Sauresu we extract from
Sau*I as suitable residence for Drti, among the &aura/
Sameseaaa and it gives the right scansion for the M vipula.
fo d B*. Deads tu ciravratau, which if right would be suciravratau.
Pfovaea tamhitas tisras Srngiputro maJiatapah
Ctilal P+a&nayogaa ca Surahs ca dvijottam^ 714
I
, 1965] THE SPREAD OF THE WSSA VEDAS 225
In tbe JUB vamsa Drti Aindrota aunaka teaches Pulusa
Praclnayogya, and in Vamsa Br., Arala Darteya aunaka> We
suggest Surala is substituted to make the omen good (c&
Suyodhana for Duryodhana, Susmanta for Dusmanta). Drti's
floruit, is 873 sch., so his pupils would be 855-0 sch. We should
therefore find Caila. We might find him in Celaka Sandilyayana
whom we could put at 850, father of Jlvala Cailaki, who found
(Uddalaka) Aruni wanting in SpB II 3/1.35, himself the father
of Pravahaua Jaivali, who taught Svetaketu. It would be
possible to put them up one generation, as Pravahana if born
c 840 could still teach Svetaketu, and Cailaki could then be born
c 870 ; but there is nothing in the e/ai variation as for as Mss are
concerned. Celaka told Daiyampati how to build a fire in pB
IX. 5/1.64, and Atyarhhas Arum", who should be Uddalaka's
brother, sent a pupil to question Daiyampati, which should be
c 830. 850/5 is then reasonable for Celaka, though he could be
put up to 870, and his son be Drti's pupil with floruit as late
as 840.
We have seen that if Jaimini is put at 990, Pauspinji, 4
down can be placed at 910 ; Laugaksi would then be 892 sch. and
Drti where he already is at 873. Drti's father Indrota has a
schematic data of generation 40, at 893 ; he was brought in by
Janamejaya III late in his reign to perform an asvamedha, so that
while he would not himself be a pupil of the court Vedic school of
VySsa nnd his followers, but it is probably that his son would be
apprenticed immediately, if of age for it, as might be expected.
By perf orming the asvamedha Indrota could well claim to be chief
priest ; hence in regard to the line of teaching, Drti both from
filial piety and social pride might well trace his line of learning
not from Jaimini but from his own father ; and this would be
more likely if he was of some age on Inrlrota's move to Hastina-
pura, and had learnt some from his father ; this might give a
rather short generation in the Jaimini vamsa from Vyasa-Pauspitiji
could be at 905, Laugaksi 885, Drti 873 (all sch.). Drti might
well have been given the upanlti by his father, so that he would
be born c 905, but not much after. (We take Laugaksi rather
226 JJ^q^PURJNA [Vol. VII., No,
than Kusiti(n) as his teacher because we seem to have straight,
not reverse, order in this passage, and Kuslti would involve more
transposition in the Mss ; as it is he involves a lacuna, very old,)
Here then we have one conquest of the Vyasa school, and it
depends ultimately on the prestige of the Kuru hegemony, as does
that of the white Yajurveda, as we shall see. There were Eastern
Saman schools, but I cannot find the patronymics of the Karta
schools in what vamsas we have, though it must be confessed that
the text in that passage of the Purana is abominable. We may
however be able to confirm the vamsa of the SVB (Samavidhana
Brahmana) defective as it is, from the Purana,
This runs upwards Tandi-Badarayana-Parasaryayana-Pa^S'
piSji. If we take the inserted tristubh Va 61,37,- very close toeVa
which as we saw only had an extra-tas, we have
Eanayawyah sa hi Tix'fcjHi'ns 715 a
1
which means "Ranayanlya, for he is son of Tandi 11 ; it is no great
emendation to Tandi-, Now we are told that the Satyamugris are
closely connected with the Ragayanlyas, and this will appear if
we follow eVa. with only emendation of tva for ta,
tasmad anyas tv anucZn suvidvan 71 5 b
1
"After him there was another very knowledgeable follower" Va/s
mulacarl must be wrong, since the Satyamugris* is not a main
recension of the text. Bd/s tasmad anovainanamasuvidvan makes no
sense at all, but as it has Vaina for Caila, we may here have a
fragment of our fragmented sloka 712 above. Continuing eVa.
we read 1
JSm&tfife' sau sa Jia Satyamugrih 715 c
1
"That one is son of Kausl, Satyamugri". Possibly we should
read KautsI, as Satyamugri could be Kautslputra. Va. reads
sakaitiputrafc, Bd, sakotiputrah suhasasunama. eVa. then gives
us succinctly a varasa Tandi, Ranayanlya, Satyamugri,
which is credible from what we know otherwise. The last
pSda of eVa, I find surprizing,
dm vttfta yais tryanam. 715 d
1
July, 1965] THE SPREAD OF THE VlfASA VEDAS
"by whom the divisions of the Triple vedas are laid down,"
We may now return to Va. 61. 38; its pada b auraso/a
r-. : ~ . : . is meaningless, eVa. agrees with Bd, in reading
$l$i/a for Va. Putru, but I suspect that the Va. reading rises from
the proper meaning of Auraso, not a name, but that this pupil
was bis own son and we expect eVa./Bd. is right in calling
him Parasara.
trttyas tn Ifuth'iinwli xisya aiiraso sa Parasarah
BJia<jaoitti* <*>a trjasvl trividha KanthumaJi smrtah 716
1
(No variants for this hist ) we must now take Va. 41
SVi> names Parasiuyayana; we might settle with the
Parana's Parasarya for him, and accept the 'Parana's patronymic
because of the double patronymic of SVB for we should certainly
huve had Parasarali. Parasara as Kuthumi's son would be at c
8(*0, hardly before 865, Parasarya would be 840, but if we have
to take a further generation owing to SVB's -ayana, then the
upper limit is 820; this gives 2 generations to Tandi, 780-70, and
if he is responsible for the Tanclya-ness of Tandya/Pancavimsa
Biahniana, he might finish that work c 750, which would give
time for Kkayavau Gandatnti in PvB 21/14.20. Satyarnugri would
be c 730 3 juid Satyayaua, co-eval with Tandi in SVB would be
father or ._;: ;i!..l f.it h,-r (perhaps more likely) of Sanga Satyayani
Au-cya of J UB generation Jl c 722 sch.
Provani stithhitah s<it tu Par alary a'* ca iCautJiumik (read-asya)
+ Ls urayana T i / * ': . ' ;/ -' Vcdav* 1 7 - j > r "-:/ ' [' *
The first of these lines may be inserted; there is an awkward
double tu in b in Va. & Bel. For Asurayana & Vai&khi I
have uotbing to say, but Parayana is wrong; ayaaa as patro
Mvmic .Icmamls vrddhi, which would not scan here; so we have
/ non-initial syllable. In view of SVB it is fairly easy to
emend to Eadarayana, who comes after Parasaryayana. This
reduces the other name to Vedavrdh/t; this name is not known,
but Vedabhrt is guarnteed by the metornymic Yaska Vaidabhrti-
putra of BrU. generation 29, 685 sch. e Va.'s -as ca Is apt to be
identical with -asyu; it also reads sandh* for sat tu, and this
228 farq^PURANA (Vol. VII., No.
might mean "united, complete". Removing ttie number we also
remove the pleonasm of the following verse, a,nd as pra+vac takes
the gen. we might try
provaca samMtah sandhah Parasaryasya ffiautJiumihjali 737 ab
"The son of Kuthumi told complete sq,f*ihit3s to the son of
Parasara, "
AsurayattaVaisalchyau VedabhrdBjj l daraya.naw
Practnayogaputras ca buddhimarn$ w Patafijalih
Kauihumasya fa, bhedas te Parafaryasya sat smrtaJi 717
2
Pracinayogaputra might well be Somajima Satyayajni, grandson
of Pulusa who appears in the VedavySsa/tarpana list, e Va reads
-rajaputra, but this is not a convincing title.
Langali's pupils are also given in the next verse, but I find
little to say on them ; the text is corrupt and I have not identified
any.
Langalih & aliJiotras ca sad uvaeatha tantJiitaJi
WiaHukih JZarmahanis ca J'aiminir Lomakayinih
Kanduz ca KoJialas eaiva sad ete LangalaTt zmftah 718
Bd. is in chaos with halinirjyamahanisca ; Va. has kgmahani,
eVa. begins with vadukis ; Va./Bd. have Lomagayini, which is
that little bit off a partonymic there is no sign of Lauma-; we
may in fact have only one name, Jaimini Hairy-body, though
kaya-body does not seem to be attested before Katy. SS. (MW).
We take Kandu and Kohala against- minor variants in view of the
later Kauhalas in VB, and the Kandvlyas of JUB, of which the
first, Janasruta, would be genealogically suited to be great-grand-
son of Kandu who would be c 860, and Janas'ruta is generation
34 of 780 sch. This is said in view of Janasruti pautrayana of
ChU 4/1 ; the designation 'great-grandson' might easily cause the
simple name to be changed to patronymic ; we are however
Presenting a possibility, not a proven fact.
tint v -u We can J in Veda an( " rna
**t ol Yijaavalkya and the WhitA vv T D TT i
~.y_ - vvnite Y v. In Br.U we again have
up to and beyoiid Vy . sa) but ^ a ent rf
M Wra - Bt in 2 & 4 and also in 6 the line is
July, 1965] THE SPREAD OF THE VYASA VEDAS 229
traced to &Sftdilya who in BrU 6 is a great>grand-pupil of Tura
Kavaseyn, We have dealt with the passage in our Dates and
Dynasties &f Early India, c. 703-16. What emerges is that
Janainejaya set up the Vajasaneyins he was consecrated by
Tura, as tile Brahmana tells us. Janamejaya caused a brahman
to do a sacrifice the Vajasaneya way over the protests of Vaisampa-
yana, arid the sacrifice was begun with a Paurnamasa, sacrificing
to Prajipatj. The officiant is not named, but is very likely to
have been Janamejaya's special priest, hence Tura, who conse-
crated him. It is then significant that in the BrU varhsa Tura's
teacher was Prajapati, the recipient of the Paurnamasa, and that
the Turaynna, which must be called after him, is a modification
of the Paurnamasa. It is then natural to see in Janamejaya's
Vajastttieya brahman Tura Kavaseya, whose floruit by the
genealogies is 930, generation 42. He would have to be a pupil
of Yfijuavalkya, whose date would then be c. 960-50, very
suitable for a younger pupil of Vaisampayana ; he might also be
the ptlpil of Baskala and grandpupil of Paila in RV, whose floruit
could be the same 950. This might account for the general
faithfulness to RV of the VS borrowings. As often, the reformer
won , but bis enemies were by no means silenced, and Tura fell
out Of favour later in the reign (he fell into a decline, being
reprOVed as the Pur ana says), so it may well be that it is the
violdhce of the split that caused Yajfiavalkya's name and that of
his llbstile teacher to be dropped from the vamsa ; Tura's devotion
to Ftyiajapati could be used as a respectable face-saver.
There is another slight possibility of connection with White
YY. Sanclilya is also great-grand-pupil of Galava, whose floruit
also would be 930. In Va, 61.25, we have as one of Yajna-
valkya's pupils Galavasaisiri (du.)- However, the passage is
incredibly corrupt, and I cannot offer a text.
* * # # *
This may also be the place to point out the connection bet-
ween the list of Vedavyasas in the Puranas, Va. 103 (==Bd.
4/4.5#ff), Va. 23 Bd. 2/35, Vi. 3/3, and the tarpapas of Bharad.,
& Hir, GSS. which show the reverse order of what must
230 jj^forit PURSNA [Vol. VII., No. 2
originally be the same list. I do not understand the significance
of this, but someone else may have an idea. eVa. does not go as
far as 103. The list in the Purana is as follows ;
1. Svayambhu (Va. 103 Brahma)
2. Prajipati Matarisvan
3. Usanas s*Bh5rgava of V./eVa. 23
4. Brhaspati Angiras
5. *Savitr
6. *Mrtyu
7. *Indra = Satakratu
8. *Vasistha
9. Srasvata
10. *Tridhaman (Lacuna eVa.)
11. *Trivrsan (so eVa. Vi.; varsa, vista, vrd tis$had; cett.)
12. ? Satatejas (gata eVa.) or Mahasattva Va. 23,, Saradavant
Va. 103, Sanadvaja Bd. 2/35, Bharadvaja Vi.
13. Antariksa (Suraksa Va. 23, but eVa. correct)
14. *Uharmin ? GSS Varmin, Va. 103 Varsin/Carsin, Vi. Vapra,
Bd. 2/35 Dharma, all Va. 23 Dharma Narayana. If the
GSS & Purana do mean the same name, he is the only one
displaced from reversed order.
15. *Tryaruna (vll. Trayyarnna, Aruna eVa. Arunj
16. Dhana *Dhananjaya Va. 23). There seems to have been
17. Krta *Krtanjaya early confusion on these names also
18. gta *fttaiiyaya j on the question whether these were
18a. (T)fcna*&9anjaya J 3 or 4> Va> 1Q3 hag Dhana _ f
Krta, Trna; BcJ. 2/35 Dhana,
Krta, gjlsa*. ; Va. 23 Samjaya
eVa. sararddhaja!), Krta , ?ta ;
but Baudh. GS knows Trpa .
It is possible that the original name
was Trnancaya= piling the sacred
grass.
19. Bharadvaja
30. ? Gaiatama (om. ajl Va. 23)
July, 1965] THE SPREAD OF THE VYASA VEDAS
231
21. *Haryatvana The name is variously corrupt, and may be
-vata. Vi. has Gotama, uttama haryatman,
vena rajasravas, which looks as if the finals
of two names have got doubled. eVa.
lacuna. Va 23 has doubled the next. GSS
Haryajvan/-asva, Bd. 2/35 Haryavana, Va.
103 Niryantara. Bd. 2/35 also has Vena
before Vajasravas.
22-
23.
24.
*Vajasravas
*SomMSiisinan
*Trnabindu
25. *Taruksa
26.
27.
28.
29.
Va. 23 has Somasusmayana, corrupted to
Suklayana, Vi. has Somasusmayana Trna-
bindu, Baudh. GS has -man & -mayana, Bd.
2/35 Somamukhyayana, Bh. GS. Va. 103
Somasusman only.
This name is unanimous in the GSS, but has
to be reconstructed for the Parana j eVa.
lacuna ; Bd. 2/35 Tataja, Va. 23 Vi. Rksa,
Va. 103 Daksa.
Sakti
Parasara
*Jatukarnya (GSS, Va. 23 ; eVa., Va. 103, Bd. 2/35 -na)
*(Krsna) Dvaipayana
Those marked with asterisk appear in the GSS. No. s 13-20
can be found in the Aiksvakava king-list, which goes Kinnarasva-
ANTARIKSA-Suparna-Sumitra - BHARADVAJA - DHARMIN-
KRTA^JAYA - Suvrata - RANAfiJAYA- SA1S T JAYA (cf. Va. 23
forms of Dhananjaya) - (Sakya - Suddhodana - GAUTAMA Sid-
dhartha). The list order may be confused, but there seem too
many names for coincidence. Tryaruna Trivrsan Tridhaman,
found consecutively in GSS, must remind one of the Vedic
Tryarurja Traivrsna / Traidhatva (PvB 13/3.12) Trasadasyu
Aiksvaka, though what to infer from that I ,do not know.
Somasusman should be Vajaratnayana (as appears from the GSS),
fi. 890, and Vajasravas' schematic floruit is 912. No.s 26-9 can
give tbe line of Vyasa's teachers, but I cannot place Tranabindu
or Taruksa.
3
232 g^foiq^ -PURANA [Vol. VII., No. 2
We may now look at the GSS. Baudh. GS has the oldest
form ; Bharad. & Hir. have suffered transpositions, and all have
received insertions.
*1. Krsna Dvaipayana
*^ Jatukarnya
*3 Taruksa
*4 Trnabindu
*5 Somasusman. In view of Vi. noted above, which would say
Trnabindu was descended from Somasusman, we might
take Somasusmayana who follows, but is sole representa-
tive in Hir. as a gloss.
6 Vajin Baudh. Hir., but the form may well have been Vajara-
tna displaced in Hir., but next but one in Bharad. ; we
suggest also originally if not a gloss, like Tryaruna-
Trivrsan below, and indicating S. Vajaratnayana.
*7 Vajasravas i
8 Brfaaduktha I Variously displaced.
9 Vamadeva I f but contiguous in Hir<j
probably better as Nos. 11-2, since this involves only the
displacement of Brhaduktha in Baudh.
*10 Dharmin \ ;
1 1 Varutha/ (Dharmin is given as Varmin, which may well be
right, or under the influence of Varutha (in Bharad).
Sa......name uncertain ; SanalkumSra Baudh., (cf. Bd. 2/35
Sanadvaja), Sattvavant Bharad., Hir.
13 Haryatvana ; follows Vajaratna in Hir, and at one remove
in Baudh.
Udameghamaya Brarad., Hir.
*J6 t aS F " a -' l F"a-krta-, dhana-, satya-;
Bharad, has rna- rta-, krta-, dhana-; Hir. as
Bahhru
&**&
<.!
*
July, 1965] 1HE SPREAD OP THE VYASA VEDAS 233
22 name uncertain; Baudh. Asvajna, Bharad. Asvayajna;
Hir. Sibinta ! ; this may be meant to Correspond to tbe
Purana Sarasvata, somehow.
23 Parasara . .
24 Vasistha He is omitted by Baudh., but the Purana suggests
he should be here, and the Confusion has probably arisen
since Vasistha is Parasara's patronymic. Baudh. also
omits Indra next, but the Purana again shows Bharad.
right in retaining him.
*25 Indra Hir. is defective after Parasara. Baudh. has kartr.
26 Mrtyu
27 Kartr
28 Tvastr
29 Dhatr
30 Savitr
vi-, & su-, and with Bharad. also dhatr, yidhatr,
Bharad. again supplies what Baudh. has lost, and
give us Savitr with the Purana. Baudh. has in
stead Su-, Suta-, & Satya-sravas, who appear high
up (no. s 9-11) in Hir.
We may then suggest the original list as follows :
1 Krsrja Dvaipayana
2 Jatukarnya
3 Taruksa
4 Trnabindu Somasusmayana ?
5 Somasusman Vajaratnayana
6 Vajasravas
7 Haryatvana
8 ^nafijaya (Trna-)
9 Krtanjaya
10 Dhananjaya
1 1 Dharmin Place uncertain
12 Sanadvaja & name uncertain; Sanad- =
j} Bharad-vaja ?
13 Tryaruria Traivrsana Traidhatva
14 name uncertain"
15 Vasistha
16 Indra
234 troiq, -PARANA [Vol. VII., Ko.
17 Mrtyu
18 Savitr
The patronymics can be reduced to extra names.
We do not claim to be satisfied with our efforts, since we
would like to know who made up the list why when. The
tarpanas of Asv., Samb , ankh., Laug. GSS are drawn from the
Vedas, or rather Brahmana writings; but the first 4 names of
their common list are the classical Purana pupils of Vyasa,
Sumantu, Jaimini, Vaisarnpayana, Paila ; and this is a reverse
order of Va. 60.14-5. Otherwise they show no contact with
the Purana.
Abreviations
Bd. =Brahma3da-Purana.
Va. - Vayu-Purana
Vi. - Visnu-Purana
JUB.=JaiminIya-Upanisad Brahmapa
PvB-Paacavimsa
6VB-Sama-Vidhana "
/ "
VB BsVamsa
)>
GS Grhya-Sutras;
Asv. Asvalayana
Baudh. -Baudhayana
Bharad. - Bharadvaja
Hir. -Hiranyakes'in
Laug. =Laugaksi
6amb. ==^ambavya
'Sankhyayana.
however
a tea r js generati n f isi
not exam Ple) must leave numbers
the the Brahman,, r *>*"*&* of Itarly India I, and
the P, II of that work ,
AKHAS OF THE KSSNA YAJURVEDA
IN THE PURANAS
BY
GANGA SAGAR RAI
The Krpa Yajurveda is recognised as one of the recension
of the Yajurveda. In it the prose and the verses are not
separated ; both kinds of matter, i. e. the Mantra and the
Brahmana portions are mixed in the Sarhhita. In this respect,
the term Black or the Krsna was applied to this recension in
contradiction to that of the White or SuMa Yajurveda, which
consisted only of the Mantras 1 . The name Taittirtya was used
for the Krsna Yajurveda (KYV.) and its appearance cannot be
traced earlier than that in its own Pratisakhya-Sutra and in the
Sama-Sutra.*
The Yajurveda was taught by Vyasa to one of his pupils,
named Vaisampayana who divided it into eighty-six ak has and
taught it to his pupils. 3 So Vais'arapayana is said to be the
original propagator of the Sakhas of the KYV. Vaisampayana has
a unique place in the Vedic and Puranic lore. It was he from
whom sprang all the akhas of the KYV. This was the
1. Weber, Lectures on the History of Indian Literature, p. 86.
2. Ibid.
3. Vayu-P. 61.5 ; B<J-P. , 1. 35. 1
236 gtfofqL PURANA [Vol. Vlt, Ho. 2
reason why abarasvamin regarded him as Sarvasakhadhyayl?
According to the Puranas, he did not attend the 'Mem-conference'
of the Brahmanas and incurred the sin of BrahmaJiatya* He was
invited for the Rajasuya of Yudhisthira. According to the
Mahabharata he told the story of Mahabharata to king Janame-
jaya after his Serpent-sacrifice. In the Bhagnvata-Purana he is
mentioned as a Pauranika, 3 Tradition identifies Vaisampayana
with Caraka, The word 'caraka' is derived from ^/Car to wander.
On Panini IV. 3. 104 Kas'ika says that Caraka is the name of
Vaisampayana. 4 Panini has referred to the \\ord 'caraka' in the
sense of a akha. B This name seems to be attributed to Vaisam-
payana obviously on the basis of his literary activities shifting
from place to place. His students were also known as Carakas.
AKHAS OF THE KYV.
In the Vayu-Pm-ana the following description of the
SSkhSs of the KYV. is given :
; Mbh. AQTJ. 6.3.
July, 1965] sSKHAS OF THE K^SNA YAJURVEDA 237
: [\
Vayu., 61. 540
The Brahmanda-Purana also says the same thing :
: it
H
ti
: II
Hd. I. 35. 8-13.
The Agni-Purana briefly mentions the Sakhas of the KYV
n
H . 5 ll
Agni-F- Ch. 270,
In the^Visnu and the Bhag. Pura,^ the
6akhas of the KYV. are not mention*!. Only reference is mad*
thVTaittirlyas,
238
PURANA [Vol. VII., No. 2
n
Bhag. XII. 6. 65.
and
femft
Visnu III. 5. 12.
According to the Caranavyuha of Saunaka, among the
eighty-six Sakhas of the KYV. twelve are the- sub-divisions of the
Carakas, six of the Maitrayamyas, two of the Taittirlyas and five
of the Khandikeyas. 1 According to the Mahabha ? ya Vaisampa-
yana had nine pupils.' In the Atharvan Caranavyuha fourteen
Sakhas are mentioned. 8 The list given in the Prapaftcahrdaya is
obscure and is not corroborated by others.
In the Caranavyuha of Saunaka, Caraka, Maitrayaniya,
Taittirlya and the Khandikeya are the major akhas of the KYV,
Below is given a brief description of the Sakhas.
1. THE CARAKA SAKHA.
As mentioned before Caraka was the name of Vaisampayana
who was the first propagator of KYV. But a separate &akh3 is
also attached to his name. There are various references to the
Caraka Sakha. But it is not certain whether all these' references
mention a particular Sakha by the name of Caraka- or all the
5khSs of this Veda ,are called by the name Caraka. Max Mu'ller
thinks that the general name of the ancient Sakhas of the KYV.
was Caraka and Taittirlya. Therefore all the Sakhas of the KYV.
i.
Caraijavyuha, P. 31.
fChaukhambaed)
July, 1965] SAKHAS OF THE KRSA YAJURVEDA 239
are called by a general name, Caraka Sakha. 1 Uva|a, the
commentator, in his Sukla Yajurveda-Bhasya (VII. 23 ; XXV, 27)
quotes the verses from the Caraka-Samhita. Similarly Katyayana
in his Pratisakhya refers to the Sandhi-rules of the Carakas,
Sayana has mentioned a Caraka-Brahmana. In Visvarupa's
commentary also a Caraka-Brahmana is mentioned. Kashmiri
Pandits are followers of the Caraka Sakha,
2. THE AHVARAKA SAKHA.
The Caranavyuha of Saunaka mentions this school as a
sub-division of the Carakas. Ahuraka and Hvaraka are the
variants of this name. No text of this Sakha is available. Only
references to this Sakha are available. Yadavaprakasa has
mention this Sakha in his commentary on Pingalasutra (111,15).
Durga in his commentary on Nirukta (III. 21) has referred to
this JrJakha. This name finds mention in Sarasvat? Kanthabharana
(1.4.189).
3. THE KATHA SAKHA.
The Katha or the Kathaka Sakha is one of the existing
schools of the KYV, Patanjaii testiHes the wide popularity of
this Sakha. He says that the Kathaka literature was read in
every villages. 2 Panini is also aware of this Sakha/ Patanjali
says that the Katha literature is very vast. 4 In the Ganapatha
of Paoini the name Katha occurs along with Kalapa and
Kanttmma/ 5
It is presumed that this Sakha, was founded by sage
Katha. In the Mahabharata an Adya Katha is mentioned among
16 Rtviks of King Uparicaravasu. 6 Katha was present in the
1. History of Ancient Sanskrit Lit., P. 179.
52. ST*t wt fJisF spmiT* ^ ra^ i
3. spssrepie^ * v - 3 - 1 7 ; fcrgwtffPf ^^ VIL 4 - 38
4. f3 Hg[ gF^ffgi i
5. spSSpfStrn: W^WS Kartakaujapadi gaua (P. VI. 2. 37)
6. *m Mbh., ^utiparva,
4
240 SWi PURANA [Vol. VIL, No. 2
court of Yudhisthira. 1 He was honoured and given gifts in the
Rajasuya of Yudhisthira. 2 He came to see Pramad-vara who had
died of snake bite, 8 The Kashas and the Kalapas were famous
in the time of Ramayana. 4 Here they are mentioned as respected
by noble men. In the Mahabhasya, Patarijali has mentioned the
women of the Kathas. 5 In this connection Max Miiller says "in
the Vartika to IV, 1.63 women are mentioned as belonging to a
Carana; for KathI is the wife or daughter of a Brahmana who
belongs to a Carana or reads the Sakhas of the Kathas". 6 The
Katha people were popular in ancient times. 7
The Katha literature The Kathaka Sathhita is available,
It has five Khandas which are called Ithimika, Madhyamika^
QramiM, Yajyanuvakya and ASvamedhagrantha. The tSthSnakas
are its subdivisions. The total number of the Sthanakas is 4o, of
the anuvacanas 13, of the Anuvakas 843 and of the Manias 3093.
The Kathaka- Brahmana is not available in its entirety. Only
fragments of it have been edited and published. The existence
of a KS|haka Aranyaka is also argued. It is probable that the
Ka|has may also have had tlieir parallel Aranyaka which
contained kindred matter. The well-known Kafha-Upanisad
belongs to this Sakha. The Kathaka Grhya-sutra is available.
This Grhya-sutra bears different names i.e. Kathaka-Grhya-sutra t
Caraka-Grhya-sutra and Laugaks!*Grhya-sutra. It seems quite
possible that because these names belong to the Caiaka-group of
the Yajurvedic schools and they have no separate Grhya-sutras,
so they called this Grhyasutra by various names. Laugaksi may
be a follower of the Katha school and he composed a Grhya-
sutra for the Kathaka Sakha. It is said that the word Laugaksi
is the Kashminan form of Laukaksi which is mentioned in
1. Sabhft,4. 8.
2. Ibid, Southern reading after 45. 38.
3 Adlparva, 8. 25.
4. R8m&yana, IL 32. 18.
5* Bhtsya on IV, 3* 42.
S* H A. S. L,> p. 64.
7. Dr. Sflrya Ktoto : l^haka^aftkalana, Intr., p ,
July, 1965] SAKHAS OF THE KRSltfA YAJURVEDA 241
Kasika and Nyasa. J Reference is made to Laukaksi in the Vayu
Purana (106.36). The other works of Laugaksi are (1) the
Srautasutra of the Kathas, (2) the Grhya Paddhati and (3)
the Laugaksi Stnrti. According to the Caranavyuha, the Katha
Sakha had 4o or 44 Upaffranthas*. But at present we have no
knowledge of these Upagrantlias.
The Ka$ha Sakha was prevalent in wide area. The
Caranavyiiha while referring to the 44 Upagrantlias of Kathas,
remarks that there is nothing which is not contained in the Kntha
literature. 8 Thus, Katha Sakha has a unique place in the Vedic
literature.
4. THE PRACYA KATHA SAKHA
No text of this Sakha is preserved. Most probably this
Sakha was a subdivision of the Katha Sakha and it had minor
differences with the Kathas. It seems that the followers of this
Sakha were the residents of the eastern part of the Katha-region
and were therefore called Pracya Kathas.
5. THE KAPISTHALA KATHA SAKHA
Like Pracya Kathas, the Kapisthala Kathas were related
to the Kathas. Panini has mentioned Kapisthala and KapisthalL
Like many other Sakhas, the Kapisthala-Katha Sakha derived its
name from the Rsi who founded it. Paniai has referred to Kapi-
sthala gotra. 4 It is probable that this Kapisfchala gotra was
named after the founder of this Sakha. The currency of this
akha may be confirmed by the evidence of Durgacarya, 5 the
commentator of Nirukta, who himself belonged to this akha. The
Kambistholoi of Megasthenese are identified with Kapijhalas.*
The original home of the Kapisthalas is traced by the
word Kapisthala itself. According to Dr. Raghuvlra it points
I. Madhusudan Shastri Kaul : Laugaksi Grhya-SHtra, Into, p, 6.
2.
3.
*lt% VIIL 3. 91.
5- ^ *r ^Tfq^ft qrrftnsSJ Durgftcarya on Niruktm,
6. Dr. Raghuvlra : Kapisthala Katha*Sari*hitI, Intr, f p.
[Vol. VII., No. 2
to Kapisthala, the modern Kaithala, a town near Thanesar. It
is situated in the sacred region of Kuruksetra and according to
local tradition it was founded by Yudhisthira. 1 The antiquity
of the place is ascertained on the evidence of Varahamihira who
has mentioned it. 2 The Kasika, too, is aware of this name.
Only the SamhitZ of this Sakha is available and even that
is not in its complete form. The text of the Samhita is divided
as follows :
1st Astaka Adhyayas 1 to 8
^ 9 to 16 1 These Adhyayas
3rd 17 to 24) are not available
4th 25 to 32 (32 not available.)
5th 33 to 40
6th 41 to 48 (43 not available.)
Even the available chapters are not complete. They have
numerous gaps here and there. A manuscript of the Grhya-sutra
of this Sakha is said to be preserved in Sarasvatl" Bhavana
library of Sanskrit University, Varanasi.
6. THE CARAYANIYA
This Sakha was founded by Carayana. Reference has been
made to Kambalacarayamyas in the Mahabbasya. 3 A Carayamya
Siksa is referred to by Kielhorn. 4 A Carayanlya Mantradhyaya
was published from Lahore by Pt. Bhagavaddatta. According to
this Mantradhyaya the Carayanlya Samhita had some differences
rom the Kanaka Samhita. The Samhita was divided into
Anuvakas and Sth3naJeaa.
7. THE VARAYANIYA SAKHA
Thls Sakha is mentioned in the Caranavyuha. No literature
ol this school is preserved,
- - __ --
1. Dr. Raghuvira, op. cit
ita, XIV. 4.
3. Bhasyaon PSnini IV. 1.73
4- Indian Antiquary, July 1876.
, 1965] SAKHAS OF THE KRSNA YAJQRVEDA 243
8. THE VARTANTAVIYA &AKHA
It seems that this akha was founded by Varatantu. Panini
has mentioned Varatantu 1 along with Tittiri, Ukha, and Khandi-
ka, all the founders of the Sakhas of the Krsna Yajurveda,
Kalidasa has mentioned a Varatantu as the teacher of Kautsa.
Patafijali has also referred to Varatantu. 2 His name occurs in
the Sraddha-prakarana of Viramitra. 8
No literature of this 6akha is available.
9. THE &VETASVATARA AKHA
The variants of this name are ^vetasvetatarah, , vetasvetai>
tarab and Sveta-asvatarafr. No information is available about
Svetasvatara. Only the Upanisad of this Sakha is available.
The vetasvatara Brahmana is referred to by Visvarupa in his
commentary.
10. THE AUPAMANYAVA
This Sakha seems to be founded by Upamanyu. Reference
has been made to Acarya Upamanyu by Pa$ini. 4 This name is
also referred to in the Rg-Vedanukramanl, Samavedanukramapi
and Jairniniya Grhyasutra. 5 Yaska mentions Upamanyu as an
author of Nitukta. The Brhad-devata also mentions the name of
Aupamanyava. 6 Here the name occurs along with Yaska. In
the Brahmanda 7 and the Matsya 8 Puranas, Aupamanyavas are
mentioned as belonging to Vasistha clan. The Vayu-Purapa
mentions 9 him as a R-tvik in the Yajfia of Brahma. An Aupa-
2. Bhasya on IV. 2.66.
3. HSZTT^Fcrsfit q3?J ^FcT 3^?$: ^sddha
4. gftr^^^ST^T-OTIT^-f^^ncr-^^ Vidudigana,
5. Rgvedgnukramani 2.9.97; Samavcdanukra^a^l *.153;
Grhya Sutra 1.14.
e. m^MRrai%a^
7. Bd P., II. 8.98.
8. Matsya P., 200.11.
9. Vayu P., 106.39.
244 StfafL PARANA [Vol. VII., tfo.
manyava is mentioned in the Chandogya Upanisad. 1 'No literature
of this Sakha is available.
11. THE PSTANDANIYA SAKHA
This Sakha is regarded as a subdivision of the Carakas. We
have no knowledge about Patandi, the founder of this Sakha,
No literature of it is preserved.
(12) THE MAiTRAYANiYa SAKHA.
The Maitrayamya Sakha is one of the Subdivisions of the
Carakas. Panini has mentioned a Maitrayana*. According to
the Harivamsa the Maitrayaniya Sakha was founded by si
Mitrayu". Saunaka has mentioned this Sakha in his Brhaddevati" 4 .
The Maitrayamya Samhita is available. It is divided in the
following manner :
1st kanda 11 Prapathakas, 2nd kanda 13 prapathakas,
3rd Kanda 16 Prapajhakas and 4th kanda 14 Prapathakas/
A Maitrayai;ly a Brahmana is noticed in the Baudhayana
^rauta Sutra (30.8). A Muitrayam-yopanisad is available
Many Kalpasutras are attached to this Sakha. These Grhya
works bear the names of Manava, V ar5ha and Maitrayaniya
and the varahas - ** y
the
At present the followers of thifT-^
1 _ ___^ w ers of th,s ^akha reside in Saurastra and
Oh.^v.1,.1.
76
July, 1965] S^AKHAS OF THE K*?1*A YAJURVEDA 245
Gujrat. They belong to the Modha caste 1 - Maitrayaruyas
exist also in Nasik and Nagpur.
(13) THE MANAVA SAkhA
It is a sub-division of the Maitrayamyas. Perhaps it
consisted only of the Sutra literature. Haradatta has clearly
said in this commentary on the Hiranyakesi-Sutra that a new
Sakha was founded either on a Sarhhita or a Sutra. In the
Matsya-Purana, Manava is regarde,d as a Pancarseya*. The
MSnava Srauta and Grhya Sutras are published.* 1 The Grhya
Parisista and the Sulba Sutras are also available. Here a question
may be asked is there any relation between the Manava Grhya-
sutra and Manustnrti ? The answer is affirmative. 8
(14) THE VARSHA SAKHA
The Varaha ^akha is a Sutra-Sakha. A Varaha Ksi was
present in the Court of Yudhisthira. 4 Panini has also mentioned
Varaha. 5 The Varaha Grhya and Srauta Sutras are available/ 4
Kumarila has referred to this Sakha in his Tantra-Vartika 6 . The
Parisista and the two Grhya Paddhatis of this Sakha are also '
available.
(15) DUNDUBHA SAKH&.
It is a subdivision of the Maitrayanlyas. We have no
information about Dundubha, the founder of this Sakha. No
literature of this Sakha is available.
(16) THE CHS.GALEYA SAKHA.
Probably this Sakha was founded by Chagala or Chagaleya.
Panini has mentioned to Chagali 7 . No text of this Sakha has
survived.
1. Maitrayaijiya Sarhhitfi (Aundha ed.) Intr. P. 21.
2. Matsya P. 196.50.
2a. Ed. by Knauer ; 1900.
3. Malt. Saiiih. op. cit. Intr. P. 19.
4. Mh. } Sabhaparvan.
5 - V^S^IISflftHTI^SgWfrwi: Papini IV. 2.82
^^f^Wr^wCk^ .... Varahadigana.
5a. Edited by Dr . Raghuvira.
6. ^t^PTftzi^R15' F f^^^^*^^^t KumSrila.
7. ^if^Rt fe IV. 3.109 ; See al^o Tak?aliladigana.
246 JJTT ! 1 ? PURANA [Vol. VIL, No. 2
(17) THE HARIDRAVIYA SAKHA.
This Sakha belongs to the group of the MaitrayanTyas. The
word Haridru is mentioned by Panini in Ganapha (Kisaradih).
The Brahmana of this Slkha is mentioned by Sayana 1 and Yaska*.
The Haridraviya Grhya is referred to by Bhavatrata in his
commentary on the Kausltaki Gfhya (1.20 6>. The Khilas and
the UpakMlas of this Sakha. 'are mentioned in the Brahmanda-
Purana (II. 36.75) 3 and the Vayu-Purana (61.65) 4 . Hence it may
be safely presumed that this Sakha "possessed a separate SathMta.
Subdivisions of the Haridravlyas : According to the
various texts the Haridravlyas branched off into five groups :
Haridrava, Asura, Gargya, Sarkaraksya and Agravaslya. But
we have no knowledge about the Sakhas other than the first.
(18) THE SYAMAYANA AKHA
In the Puranic list of the Sakhas of the KYV. Syamayana
is regarded as an audlcya aaarya : ^qjiTTq^^ziHf ST^H: S*5r^ |
(Vayu 61.8 ; Bd. L 35.12). According to the Puranas a Syaraayani
belonged to Kausika gotra 5 and was the chief author of the
northern recension of the Yajurveda. 8 According to the Maha-
bharata he belonged to the golra of Visvamitra. 7
No literature of this Sakha is available.
(19) THE SYAMA SAKHA
Mahidasa, the commentator of the Caranavyuha says that
some people speak of seven subdivisions of the Maitrayanlyas.
They count the Syamas'akha as the seventh. It is probable" that
this akh3 was Closely related to the Syamayanlya Sakha. No
literature of this Sakha is preserved.
Styaua, RgvcdabhSsya on V. 40.8.
I (Bd. II, 35.75)
(Nirukoa 105.)
*
4- Vayu 61.66.
5. 84. P. HI. 66-72 ; Matsya 196-46
6- H . 35.12 ; Vayu 61.8
July< 1965] SKHAS OF THE KRSKA YAJURVEDA 247
(20) THE TAITTIRIYA SAKHA
This School was founded by Tittiri Rsi. The name of
Tittiri is mentioned by Panini 1 . Patanjali too was acquainted
with Tittiri and he has mentioned the lokas proclaimed by
Tittiri". The Matsya-Purana regards him as a Tryarseya 3 .
In the Mahabharata he is mentioned as the elder brother of
Vaisampayana 4 . He was present in the court of Yudhis$hira.
On these evidences we may easily conclude that this Tittiri was
the founder of this akha.
The Puranic references have made the story quite complex
and create doubts regarding the existence of Tittiri. According
to the Puranas the whole KYV. was called Taittiriya. Yajna-
valkya vomited the Ycyus-s taught by VaisampSyana and all
these Yajus-B ware collected by his other pupils. Since at the
time of collecting these Yajus-s, the pupils took form of the bird
tittiri t they were called as Taittirlyas.
In this connection Weber says 'I am more inclined to derive
the name Taittirlya from variegated patridge (tittiri) than from
the ^si Tittiri, just as another name of one of the principal
schools of the Black Yajurveda, that of the Khandikeyas,
probably owes its formation to this very fact of the Black Yajus
being made of Khandas, fragments, although Pantni as in the case
of the Taittiriyas traces it to a Rsi of the name Khandika' 5 . But
Weber's opinion seems erroneous. This &3kha derives its name
from the Bsi in the same way as other 6akhas do. According
to Max Miiller Tittiri and Vajin were proper names. Tittiri
was the pupil of Yaska 6 . Taittirlyas are mentioned in the
Ramayana 7 .
iv. 2.102.
2. feFrffW Sft^n: ?5ffcr: Patailjali.
3. Matsya-PurSua, 196.48,49.
4. Santiparvan 344.9.
5. Lectures on the History of Indian Literature, pp. 87-88.
6. History of Ancient Sanskrit Literature, p. 89.
248 ^QflJ- PURANA
The Maharnava locates the Taittirlyas in the southern
part of the country 1 . On Epigraphic grounds Prof. L. Renou
says that if the Taittiiiyas did not originate in south, they were
at least spread in that direction 8 . In this context he refers to
Dr. W. Caland according to whom the original seat of the Taitti
rlyas was the same Kuru-Paftcala which is probably the cradle
of the whole Adhvaryava tradition 3 . Oa these grounds we may
conclude that this akha originated in Kuru-Pancala country and
expanded in the south.
The literature of the Taittirlyas : The Sambita of the
Taittirlyas is available and the oldest commentary on it is that of
Bha|tabhaskara Misra. The Taittirlya Brahmana is the only
available Brahmana of the KYV. The last portion (III. 10-12}
of this Brahmana is regarded as KathaJeabhaga i. e. the Kaphaka
portion. The Taittiriya Aranyaka has 10 Prapatfta&as. The
Taittiriyopanisad is a part of the Aranyaka. It begins from the
seventh PrapSthaka and ends with the 9th.
(21) THE AUKHEYA
It is said to be a subdivision of the Taittirlyas. The
Qttgia is traced to Ukha or his son Aukheya. Panini was
aware of this school and its relation to the KYV. In the Baudha-
yana Grhyasutra (III.9.6) Ukha is remembered. Perhaps this
Sakha was a Sutra &akha. Its relation to the Vaikhanasa Sakha
is clearly shown by Dr. Caland in his introduction to the Vaikha-
naaa. sutra.
22. THE KHA^LDIKEYA A"KHA.
The school of the Khandikeyas belongs to the Taittirlya
group. Panini has mentioned this Sakha. A Khan^ikeya
Brahmana is referred to in the Bhasikasutra (3.26). Vn the
^Caranavyuha of Saunaka five subdivisions of the Khandikeyas are
'far
Siddhabhlratl, p. 219.
July, 1965] SAKHAS OF THE KRS$A YAJURVEDA 249
mentioned : Apastamba, Baudhayana, Satyasadha, Hiranyakesin
and Aukheya or Audheya. Some times the name of Bharadvaja
is also included in this list. We have already mentioned the
Aukheyas.
23. THE APASTAMBA SAKHA.
Apastamba occupies an important position in the ritual of
the KYV, The Sutras of Apastamba and Baudhayana were
prescribed for all the Vedas and all the schools whereever and
whenever necessary. Krsna Bhatta on the Nirnaya-Sindhu has
quoted many verses which prescribe the Apastamba sutra in the
absence of one's own Sutra. 1 But it is said that these two schools
were not so popular in the Vedic age proper, 1 In all probablity
this Sakha always consisted of its JKalpa text. The whole
Apastambasutra consists of 30 Prasnas in which 23 are Srauta
sutras, 24th ParibhasS 25th and 26th collection of Grrtya Verses,
27th Grhya Sutra, 28, 29 Dharmasutra and 30 Sulbasutra.
24. THE BHARADVAJA SAKHA,
Only the Grhya Sutra of this Sakha is published and the
SrautasStra is available in the MSS. In the MahSbharata
Bharadvaja is said to be the father of Dronacarya. 3 He is said
to be one of the Saptarsis. 4 In the Puranas also he is mentioned.
25. THE HIRA^YAKESIN SAKHA
The Srauta and the Grhya Sutras of this Sakha are published.
These Sutras bear two names, viz. Satyasadha and Hiranyakesin.
No other literature of this Sakha is available.
26. THE BAUDHAYANA AKHA
The Baudhayana Kalpa Sutra is published in its complete
n
2. Kathaka Samkalana, Intr, p, XXXIV,
3. Adipavan, 129. 33-38
4* Ibid 122.51
250 t^Ofl PURANA [Vol. VII., No. 2
form. This sutra is regarded as the oldest sutra of the KYV. 1
All these Sutras are written in similar style.
27. THE SATYASADHA SAKHA
As already said, the Hiranyakesin sutras also bear the
name of Satyasadha. It is probable that in ancient times both
these Sakhas had some minor differences. Nothing is known
about the founder of this SlkhA.
28. THE ATREYA
The name of this Sakha is mentioned in the Taittirlya
PrStisakhya. Moreover, reference has been made to this Sakha
in many Sutras.* No literature of this Sakha is mentioned. 8
These Sakhas are given in the Caranavyuha. Other treatises
mention some other SakhSs which are not included in the list of
the Caranavyuha. Such Sakhas are given below.
29. THE ALAMBI SAKHA.
According to the Puranas Alambi was a student of Vai-
sampayana and a resident of the Pracyade'm. Pariini has men-
honed this name in the ganapatha.* In the Ganaratnamahodadhi
Alambi is regarded as a son of Alamba. 6 According to the Maha-
bharata he was present in the court of Yudhis t hira. Nothing is
preserved of this Sakha.
30. THE PALA^GA SAKHS.
AccordiDg to the texts this Sakha was founded by Palanga.
No literature of this Sakha has survived.
31. THE KAMALA SAKHS.
We meet with the Kamalayaninafc in the Anugrahika Sutra
Upani?ad is
L Max Mullcr, H,A,S.L. P. 99
* V4 f.^ ar r 8Qtra 20 - 34 - 35 '> S P-tamba Dh. Sutra I. 2 . 48
. For dctazl, See Max Mailer HASL. P. 28, 1 14
5 - IV. 305
July, 1965] SSKHAS OF THE KRSKA YAJURVEDA 251
layana. It was the third eastern school of the Carakas. Nothing
of this Sakha is available.
32. THE RCXBHA SAKHA
The Sakha founded by Sage Rcabha w as named as Rcabha
school. No literature is available.
33. THE ARUKII SAKHA
This school is mentioned in the Vayu and the Brahmanda
Puranas. In the Brahmanda Purarjia (I. 35. 12) the reading is
Asuri. Nothing is known about this Sakha.
34. THE TANDI SSKHA
This Sakha was founded by Tandi. A Tandi Rsi is men-
tioned in the Mahabharata. (Anusasana-P., 46. 76). Like other
many Sakhas this Sakha too has not survived.
35. THE KALAPA OR KALAPI SAKHX
It is a northern school of the KYV. It was founded by
Kalapi. Panini is aware of this Sakha because he has mentioned
it many times 1 . The Kalapas are also mentioned in other treatises.
According to the Mahabharata 3 Kalapa was present in the court
of Yudhisthira. According to Patanjali Katha Sakha is an
anuvada o*f the Kalapa Sakha. 4 Hence both the Sakhas were
closely related. Vayu Parana has mentioned a village of the
name Kalapa.
36. THE TUMBARU SAKHA
According to grammatical texts this Sakha is a subdivision of
the Kalapas {Vide verse quoted in Kasika On Panini, IV. 3. 104).
IV. 3. 103.
. . .
2. Baudhayan; Srautapravara, 31. 8; Apastamba grauta Sutr,, 8. 1.
3. Sabhaparvan, 424.
4.
5.
^.
^ 5
* ii V2tvu Purana,
- vay
252
[Vol. VII., No. 2
A Tumbaru ?st came to see BbTsma who was lying on the bed
of arrows (Santiparvan, 47.8). Nothing is known about this Sakha.
37. THE ULAPA SAKHA
No literature of this Sakha is available.
38. THE VAIKHANASA SAKHA
This Sakha is a Sutra-Sakha. The Vaikhanasa Srauta
Sutra was edited and published by Dr. W. Caland.
39. THE VADHULA SAKHA
This Sakha is prevalent in South India. This Sakha pos-
sesses its Sutras. According to the commentary on this Sutra
the Vatlhula Sakha was a major Sakha from which four Sakhas
branched off. They are: Kaundinya, Agnives'ya, GaJavaand
Sankha.
40. THE AGNIVESYA SAKHA"
The commentator of the Vadhula Srauta Sutra has mention-
ed this Sakha as a subdivision of the Vadhulas. The founder of
this Sakha was Agnivesya. Agnives'ya has been referred to in the
Brahadaranyaka Upanisad. (II. 6). In the Taittirlya Prati^akhya
too the name of Agnives'ya is mentioned (2.4) According to the
MahSbMrata Dronacarya got his military training in the sOram
of Agnivesya (I, 40-42). The Kalpasutra of this SakhS is
available.^ The followers of this school are found in South India,
TSE KAU^INYA SAKHS
Was * sul of the
'-^.nya tie
r th tii
SStra of
SBtra dtes the view
Sa skrit Series, 1 940 .
Ch. 150.
July, 1965] SAKHAS OF THE KRSNA YAJURVEDA 253
42. THE HARITA SAKHA
This JrJakha is mentioned in the Taittirlya Pratisakhya
14.18. The Baudhayana, Apastamba and Vasistha Dharma
Sutras are aware of this &akha and mention it. In the Maha-
bharata Harlta is said to be present in the court of Yudhis^hira. 1
A Kurnara Harlta is referred to in the Brhadararayaka-Up.* A
Harlta is also mentioned in the Vayu-Purana. 3
43. THE AIKEYA SAKHA
This Sakha is regarded as a sub4ivision of the Mgnavas.
No literature of this Sakha is
forty -three Sakh^s of the KYV. have been mentioned.
Traditioix speaks of eighty-six Skhas O f the Black Yajurveda.
At present nothing can be said, about the rest. Even about the
authenticity of the 43 Sakhas noticed above, doubts may be raised.
We have tried to assemble above the available textual references
on these,.
1. Sabhaparva.
3. BrhadSLrswyaka-up. 4.6,3
3,
THE A^VINS IN THE MATSYA AND AGNI PURANS
K. P. JOG
5cr: l
J ^^ f%:
of
ai "ong th^ most 'opaque' of all
July, 1965] ASVINS IN MATSYA AND AGNI PURANAS 255
the Rgvedic gods, in this respect being like Indra and Varnna" 1 .
It may be, therefore, possible to understand better the Asvin-
concept in the light of such material as traces the evolution of the
Asvin-myth from the Pre-Vedic times to the Puranic 3 . The
following is an attempt to trace the character of the Asvins from
two of the principal Puranas, the Matsya and the Agni 9 .
1. THE DIVINE CHARACTER OF THE ASVINS
(a) They are the sons of Vivasvat, the god Surya. While
the M. gives a full account of their birth at 11.3 to 37, the A.
only mentions at 273.4 that they were born to Surya of Samjria 4 .
The account given by the M, is thus : Samjna, the daughter of
Tvastr, was married to Surya. Being very much frightened by
his brilliant lustre she sought refuge at her father's which he
denied her in as much as she had left her husband's household
without his permission. She, therefore, assumed the form of
a mare and lived in the Marudesa on the Bliutala* Surya ; who
went in search of her, learnt from his father-in-law her where-
abouts and also the reason why she had left him. Tvastr then
reduced the lustre of Surya who afterwards changed himself into
a horse and followed Saihjua. She did not recognise her husband
and would not allow him mating. Through impatience he
secreted his semen into her mouth which she in utter fear threw
out through the nostrils ; this was the birth of the Asvins, the
Dasras. It is interesting to note here that the M. further derives
the name Nasatyau by the comment l samjatau Nasatyau nasika-
(b) The epithets of the Asvins, which these PurSnas have
mentioned, further tell us of their^ divine character. The A.
mentions them as surau at 177.1 and the M. as devau at 188.5.
1. Griswold, The Religion of the gveda. p. 255.
s. ef. sfaireg^i^t %$ ag^t!^ i
3. References are to the editions of these Pura^as published by the
Anandttrama Sanskrit Series. M. for Matsya, A. for Agu
numbers indicate th e chapter and the verse (or verses),
4.
256 3^f a I | t~ PURX ^ A Vol. VIL, No.
(c) The birth of the Asvins from the divine parents give
them a place amongst the gods very naturally, but further their
association with a number of gods on various occasions secures
for them a position in their midst. The Asvins are known as
forming one of the seven devaganas of the Vaivasvata Man van tar a
(M. 921). That they have a place among the principal divinities
is clear from M. 247.10. The M. 25.43 mentions them amongst
those divinities who attend upon Devayani owing to her father's
great penances. The Asvins are Indra's associates in his war
against the demon Taraka and when overwhelmed by the demon
Kalanemi they seek refuge with Indra 5 (M. 148,86 and 97,
150.192-7 and 153.213) and also in the war with the demon
Jambha (M. 153.25). The Asvins actively participate in the great
war fought between the gods and the demons in the age of Krta
(M. 174.2). As associates of Adityas, Vasus, Rudras, and
Sadhyas they enjoy a position of equality (A. 66.1). They appear
in the Dwarf- Visnu's body along with Vusus, Rudras and Maruts
(M 245.11). The favour of the Asvins amongst other gods has
to be invoked while a medicine is being administered to a patient
(A. 28Q.13). 8 Worship is to be offered to the Asvins also when one
undertakes some mantrakarma (A. 293.32 and 34). 7 In the rite of
Ahasanti the Asvins have to be worshipped particularly with
Varuna and also along with Brahman, Soma, Sankara, Adityas, the
divine horse Ucaihsravas and the Dikpalas (A. 290. 487-8). In the
Sarndhyavidhi one has to recite the well-known Grayatrl mantra
when names of a number of deities are to be uttered, the Asvins 1
name being one of them. Such an utterance has the potency of
destroying all sins (A. 215. IS). The M. sings a panegyric of
Dhnava and in course states that all the universe rests in him ; ye,
even the gods, the Asvins amongst them in his feet (M. 127. 23). 8
5. cf- The Vedic epithets of the Asvins Indravanta and ludratama
Rv, L116.21 and 182.2 also IncJranasatya Rv. VIIL 26.8.
6. The mantra means : may these gods ofler their protection ; Brahman,
Dakia.theASvins, Rudra, Tndra, Candra, Arka, Anila and Anala,
7. The deities mentioned are: Basra (misprint for Dasrau ?), Yama
, the Asvins & c
July, 1965] ASVINS IN MATSYA AND AGNI PURANAS 257
(d) Gods Visnu and Siva assume in Purariic times most
important positions, earlier powerful gods yielding place to them.
Many a time do we find a reference that all the gods are con-
tained and as such appear in the person of the Supreme god (for
a time one of them). Thus in the body of the Man-Lion incarna-
tion of Visnu does Prahlada see all the gods, the Asvins among
them (M. 245.11). Also at M. 246.S6 9 the Asvins are mentioned
as ears of the Dwarf incarnation of the same god when he assumes
the infinitely huge form. Also in connection with Naksatra-
purusavrata the Asvins are described as Visnu's knees (M. 54.9).
(see below IV. i and ii). In association with Siva, they appear as
the reigns of his chariot which was made up of all gods and
brought him a victory in his much-sung fight with the demon
Tripura (M. 188.5).' They are described as Sambhu's nails at
M. 55.11 (see below IV. i and ii).
(e) The following throws further light on the divine cha-
racter of Asvins. They have like Vasus and Dhanada (i. e.
Kubera) a Loka, i. e. an assembly of their own, it grants to human
beings all their wishes. (M. 212.7). 11 They are the superintending
deity of Asvatlrtha (v. 1. Asvitlrtha), a bath in which brings to
one a beautiful form, charming appearance and all enjoyments
(M. 194.3) 12 ; thus it is declared by the sage Markandeya to
Yudhisthira.
II. OTHER ASPECTS OF THEIR CHARACTER
Some epithets of these two gods give us further information
about them. They are held as wonder-workers since their Vedic
epithet dasrau is retained (A. 293.32 and M. 11-37). They were
known as physicians as we meet with the use of another Vedic
epithet bJiisajyau at M. 150.92 ff. The Asvins appear as brave
9.
10.
11.
12.
258 3<foiq PUEANA [Vol. VI L, No. 2
men knowing various ways of fighting (citrayodhinau). They
posses many missiles and a brilliant armours. Both of them hurl
a number of arrows at the demon Kalanemi with whom they fight
being Indra's helpmates (M. 150.192-207). They have a hand
in the killing of Tarakasura (M. 153,213). They accompany
Indra in his fight with this demon, taking with them their fourfold
army (Qaturangabalanvitau, M. 148,86) ; they have on their banner
an emblem of a pitcher studded with jewels (M, 148. 97}. 1
III. THE ASVINS IN RELATION WITH HUMAN BEINGS
We get from these Puranas very little information about the
Asvins' relation to human beings. We observe that these Puranas
share with the Epics in holding these twin gods as progenitors of
Nakula and Sahadeva, the twin Pandavas (M. 46.10 and 50.50,
A. 13.10 and 23). As in the Mahabharata so also in the M. 25,43
do we find these gods as subservient to Devayam (as already
mentioned). We have already noted that the Asvins rest in
Dhrnva's feet (M. 127.23). No other contact of the Asvins with
the human beings is known to these Puranas.
IV, THE VRATAS, WORSHIP ETC. CONNECTED
"WITH THE ASVINS :
The Puranic religion lays stress on the various religions
performances, vows etc. We find in these Puranas the following
which are connected with the Asvins :
(i) The M* describes a Naksatrapurusavrata in which the
image of Vasudeva (Narayana) is to be worshipped.
At 54,9 it states that a worship is to be offered to
Vasudeva's two knees when the Asvikumara-rksa is
prevailing. This possibly suggests the worship of the
Asvins indirectly offered to them. Homage is to be
paid to the deity with the words 'namo varadayct,
(Can we connect this with the word sarvalcamada,
already noted ?).#
13,
* It should be noted that the Asvins are taken to be the superintending
deity of the
July, 1965] ASVINS IN MATSYA AND AGNI PURANAS 25$
<ii) The M. enjoins in ch. 55 a worship of Sambhu, and
states that the nails of Sambhu are to be worshipped
under the Asvikumara-naksatra. This is in all likeli-
hood a worship to be offered to the Asvins, though
indirectly, inasmuch as the mantra to be uttered is
saptasvadhurandharaya.
(Hi) The M. lays down that the Asvikumaras have to be
invoked by vyahrtis while propitiating the graha i.e. in
the grahaianti to be performed by one desirous of glory
and peace. The mantra to be recited on this occasion
is 'eso usa apurvya ^Rv. I. 46) ; the full hymn as an 'iti'
after it denotes the prafika. A samidh is to be offered
into the fire (M. 93. 16 and 48). along with it.
(iv) A bath in the Asvitirtha is advised in the M. 194.3 as
we have seen before. This is in respect for the Asvins
and with a view to secure their favour.
(v) The M. 281.10 praises the making of a gift of a chariot
and horses made of gold. This gift secures for the donor
the favour of the Asvins in this that they reside in the
horses of his chariot and thus become its protectors. 1 *
(vi) The A, also enjoins a sacrifice to the graha* for attaining
glory (or wealth i.e. $*), peace and victory etc. In
course of it a worship is to be offered to the Asvins as
we ll as to many other deities (167.6).
/vii) The A. speaks of a number of wrote* to be observed by
^ the worshippers on different days of various months.
In ch 176 it lays down a pratipndvrata on the dajs ot
KarttiM and Atvarf. In ch. 177 it lays down the
dvitlyavrata and states that the Asvins are the ^ deity of
it This vrata secures for the worshipper all enjoyment,
Hberatioaetc (177.1) and a beautiful form, cbamnng
14.
260 trjroiij- PURANA [Vol. Vll, No.
personality, heaven etc. 15 After this vrata mention is
made of another dmtlyavrata which is mentioned as
yamadvittya i. e. Karttika 2. This leaves no doubt that
the vrata earlier referred to is to be observed parti-
cularly on the Asvina 2. This vrata may be observed
all through the year as 177.2 indicates. 18
(viii) The Asvins are invoked at the time of administering
medicine to a patient which we have already noted
(280.13).
(ix) At A. 269.21 the Asvins are sought for protection at
the time when a king's priest offers worship to a number
of deities with a view to ensure for his master a victory,
unchallenged royalty etc. 17
(x) In the rite of Asvasanti that is enjoined by Salihotra
worship is to be offered to the horses along with the
Asvins, 18 particular attention is to be paid to the
worship of the deities, the Asvins and Varuna. 19 On
this occasion some other gods also are worshipped. 10
(we have already noted this).
(xi) The Asvins are to be worshipped in the rite of Gaja-
Santi also (A. 291.8).
V. THE ASVINS IK THE VEDIC AND THE PURANIC TIMES
From the above it may be seen that the Puranic writers
have retained the following of the Asvin's epithets ; dasrau,
n&atyau, de mu and Bhitfya*. They describe them as citrayodhinau
which is perhaps an echo of the Vedic epithets rattyS, *** and
The appearance of the As'vins in Visnu's persons can be
r -
17 -
July, 1965] ASVINS IN MATSYA AND AGNI PUR ANAS 26 1
traced back to the Vedic epithet of them Vi&uvanta (Rv. VIII.
35.14)." The chariot of the Asvins, so many times invoked by
the Vedic seers, does not find a" mention in these Puranas. Only
distantly related to a chariot have we seen them in the M. 281.10
(f.n.14). The Asvin's knowledge of Madhuvidya, their connection
with sacrifice has been more or less neglected. Somehow their
connection with the horses is yet retained. Except in one place
(A. 280.13) we do not find a mention of any of their medical and
surgical achievements known in the Vedic times. 'The Asvins'
protegees and miraculous deeds have all been shed off. Their
relation with Indra, Visnu, Varuna, Maruts, Visvedeva'h, Rudras
and Adityas date back to the Vedic times. Their relation to
god 6iva, their connection with Dhruva and Devayam are purely
of Puranic origin. Their position as subordinates to Indra dates
back to the Vedic times but that to Siva and Visnu is of
Puraijic origin, the gift of beautiful form and happiness and
their beauty date back to the Vedic times, cf. $ubhaapati>
Mayo bTiuva valgu etc. ; In fine we can say that the Asvins, who
were in the Vedic times divinities of importance next only to
Indra, Agni and Soma, have not been altogether forgotten like
Rbhus & c. by-the writers of these Puranas.
Nofe similarly
THE BHUMI-KHANDA IN THE BENGAL RECENSION
..OF THE PADMA-PURANA A CRITICAL SURVEY
By
ASHOKE CHATTEKJEU:
t f%*rr*r
I
q
\
I
: ^: \
The Bsngal recension of the Bhumi-khanda of the Padma-p.'
differs in a considerable way from its Devanagarl counterpart,
1. We have examined five manuscripts of the Bengal text of the Bhurai-
kharAda. Thcdc ar,- : A. no. 4517; B.no. 4493; G.no. 4423, D.no. 756
and E which is not numbered. <E> belonging to the National Library,
Calcutta contains 133 chapters in 213 folios, (the number of the last
folio IB given as H3 through mistake. The mistake begins from 121
where inatead of 12I Only 21 has bfien written} _ The firgt ^
Wong to the Asiatie Society, Calcutta, while the fourth one (D)
beongstothcVaugiyaSahityaPan.sad, Calcutta. We have mainly
foUowed A and except where there is no apecial mention the refer.
*nces have been given from A.
of h BhOm!
July, 1965] BHUMI-KHAtfDA. IN BENGAL RECENSION 263
But this too in its present form cannot be said to contain the
earliest version of it. It is known that the Bhurai-khanda in its
earlier form dealt with Geography,* especially the terrestrial part
of it. But curiously enough this is conspicuous by its absence
in the Bengal recension also. In view of this, it will not be unwise
to presume that a considerable portion of the Bhumi-khanda of
the Bengal recension must have been lost. Still it is difficult to
deny that the Bengal recension of the Bhumi-khanda, even in its
present form, is much earlier than its Devanagarl counterpart,
as all the Bengal manuscripts of the Bhumi-khanda retain ea
and Vatsyayana, who, as we will see, form an earlier set of
interlocutors. 8
Samskrta Siksa Parisad (no. 1515 of his manuscript-list). It consists
only of a few folios, beginning from f. 4a and ending in f. 22. Thus
it begins with the laat part of Ch. II of the printed edition (2.13b>
The last portion tallies with 11.39a and for the verse 39b of the
same chapter it reads, "dravy-apaharo'pi pita purvam adyaiva tasya
ea% then comes *pigacatvarh may2 dattam asyaiva hi durStmanah*
(fol, 41-b) and the last words are "dravyaharanenapi".
2. This is corroborated by the evidence of the Bengal Mss* of the
Bhumi-khanda which say : -
bhugola-vamanain pagcat bhuini-khandam idam smrtara*
(f* 223b of A, f. 238a of G and f. 234b of D. It is to be noted thai
B does not contain these verses) last of all comes the "description
of the terrestrial geography and it has been named Bhilmi-khan da,"
3. See f . 238a of G, f. 234b of D.
We will presently show how Sesa and Vatsyayana constituted
the earlier set of interlocutors of the Padma-p. Here, The
description of bhumi-samsthana begins from f. 208a and Vylsa there
says that those topics were previously narrated by ^esa to Vatsytt-
yana (munir-vatsySyanah gesaip. pura papraccha sutaja, f* SOBa)*
In another place Vatsyayana says *Q, holder of the earth, i.e* Sc^a*
be pleased to tell us how much the area of this earth is, how many
the heavens are and what the nether-regions. Le, patalas, are fkiyat
prama^am bhukhandam svarga^a kati bhudhara/patallini ca kSnlha
krpayStadvadaava nahf.208bj. Moreover, the story relating how
-Vasukiand other nagas requested the sage Vatsyayana ^to give a
description of the earth as he had himself heard from Se,a (who
has been identified with Sanfcar^a of Vyuha doctrine as given ia
f. 203.) points to the fact that S ? a was the original speaker. It is
needless to multiply examples.
7
264 J^CFJJJ PURANA [Vol. VII., No. 2
*
From a thorough study of the manuscripts of the Bengal
recension of the Bhumi-khanda of the Padrna-p. one feels inclined
to conclude that some of their portions are entirely new and do
not in any way correspond to the Devanagarl recension. It may
be said for example that all the printed texts of the Bhumi-khan^a
i, e. Devanagarl recension, end with the Horse-sacrifice of King
Vena, bis attainment of heaven, and administration of the world
(which was his empire) by his pious son Prthu. But the Bengal
Mss. do not end in a similar way. There it is said :
"tata(h) sthavara-tirthani kTrtitani hyaneka^ah/
bhargaven-atba ramena ni&ksatri-karanarn bhuvah// 4
vasuker yajna-santane sesa-darsanam antatat/
vatsyayanena samvada(h) sesasya pariklrtitati//
bhugola-varnanam pascat bhumi-kha#dam-idam smrtam/
The ParaSurama episode has been dealt with in C. from f. 203a-
204a* But it has been introduced in a very unnatural manner. The
story is much shorter than in A and it is clear that some verses from
it seem to be missing, for it begins abruptly unlike a well connected
story. It begins with the stealing away of the Kamadhenu (Homa-
dhenu) from the hermitage. The beginning is as follows :
"Viftfiur-varaha-rupena pura yatra sthito>bhavat /
tatra snatva mahabhagas tv-agnistoma-phalam labhet //
samudra-mada^sanmatto nadyanandadatharcanam /
pramathyacaSramat-tasmad-dhomadhenos-tato balat //
jahSra vata eamkro^anta babhauja mahadruman /
sno (ea)gatSya ca rSmaya tada** pita svayam // (It is full of mistake)
gam*ca rorudatlm drstva kopo ranaam(h)m(s) a-ma-vi^at / cf.f.203a
But other manuseripts deal with the same episode in quite an
elaborate manner. In D it has begun from f . 208b and continues
upto f. alia. The corresponding lines of D may be quoted.
"sayuddhamada-sanma to nabhy-anandad-atharcanatn /
juhava(A reads jahEra) vatsani kroSantya babhanja ca
mahadruman //
Sgataya ea rsmaya tada casta pita svayam / etc.
A comparison between these two groups of verses reveal how
of mistakes the manuscript C is and hence no weight should
given to it as regards this ParaSursma episode.
It am*^ that 58 veraes are missing from B in its story of
July, 1965] BHUMI-KHANDA IN BENGAL RECENSION 265
Afterwords many immovable sacred fplaces have been highly
spoken of ; (and it is also related) how, Parasurama, the decendant
of Bhrgu annihilated the race of all Ksattriya kings (the line
Vasuke etc. being not clear). The talk between Sesa and
Vatsyayana has been set forth followed by the description of the
terrestrial geography. It is named Bhurni-khanda. 5
5. A, f.223b ; C, f. 238a ; D.f. 234b. B doea not possess these verses. It
may be noted that all the Bengal M SS . except B end with a running
brief summary of the whole of the Bhfimi-khanda. B ends with the
following verse:
prathamam srstikhandam hi dviilyam bhumi-kha^Klakam /
gopradana-sahasrasya phalam prapnoti manavah //
iti grlpadmapursne bhumikharule padma-puranam saraivptam.(f.l;3a).
All the other three manuscripts have another chapter more,
after this and D names its last chapter as 'anukrama-varnana 5 while
in G the last chapter is named as 'purana-mahima varnanaV It iff
- evident that the end of B is rather abrupt and although it promises to
state sth avara tirthas i.e. immovable sacred places, no such befitting
description is found. Let us put it in details. It omits verges Ub.
25 a of ch. 123 (of the printed edition). Chapter 124 (of the Pr.ed.)
tias not been made a separate one in the manuscript. Verses 26-44a
of eh. 124 are not found in it and instead of these verses the follow-'
ing verses are found:
c *kva gato deva devea iti cintya muhur-muhuh
ctat-te sarvamakhyatam Jahgamam tirtham uttamam
BthSvararp te pravaksyami ^rnuKv-ekamana nrpah
vafli^thasya dilipaaya sarnvado' bhavat pura
But the glorification of the immovable sacred places, a mention
of which has been made in the conversation between VaSisthaand
Diltpa, and to which the king is requested to pay a careful attention
is missing in the manuscript.
It is to be noted that G has an interesting finishing. Verses
from 21b-36b of ch.125 (of the Pr. ed.) do not occur in this manus-
cript. Instead of these the following verses ocur :_
kalau yuge gatasargain savcdshi satiga-sasvarah
yah ko'pi sattvam apannah 3rutva sambhava tatparah
^rotum-icchati dharmatmft saputro bharyyayfi saha
Sravane ca raahft^raddha pur v am tasya prajayate
^ravyamanasya tasy^pi mahavighna^-ca sanaearet f. 233b.
The manuscript reads 42 42a of the same chapter of the ed*
dvatrimSati sahasranam (f.233b) instead of <dv*vii|itoti
as found in the Pr* ed
266 ^r^R PURANA [Vol. VII., No.
It is interesting to note that the lines
'trtiyam svarga-khandam-ca patalam tu caturthaktim//
Paucamam cottaram khandam sarya-papa-pranasanam /
(ch. 125 vs. 48b-49a)
are not found in any of the Bengal mss. of the Bhumi-khanda,
proving thereby the ignorance of these people about the three
latter khandas of the Padma-p. . They, however, were unanimous
in placing the Srstt-khanda as the opening one of the Padma-p.
as they possessed the verse 48a ('prathamam srsti-khandam hi
bhumi-khandam dvitlyakam') of the same chapter of the printed
edition.
The peculiar feature of the Bengal manuscripts is that they
distinguish between two kinds of tlrthas 6 of which the first they
call "Jangama tirtha* while the other is 'sthavara-tlrtha/ Father,
mother, spiritual preceptor and even the son also have been
regarded as tlrthas and highest respect has been attributed to them.
They are not immovable beings. They can go and walk Jbither
and thither. So they are termed as *jangama tirtha.' A father
whenever he lives is always an abode of sanctity to his children,
Thus it is obvious that a particular 'jaugama tirtha' is perishable
After 42b of the Pr. ed. the manuscript has three additional lines
which are most natural and these might have been retained from
the earlier one. These are as follows :
<tato parijfesat tu bhagavan' Vadaraya^ah /
glokanam pauca-paaca^at sahasrani dayaparah //
puraySmasa lokanani hitftya paramarthatah / (f. 233b)
It contains the verse 48a of the last chapter of the Pr. ed. (see .
234a) but it does not contain references to the other three khan^as
of the Padma-P* Then it goes on in some verses (fourteen an
number) describing the glorifications of Visnu which have been
introduced rather untimely. It prescribes Homa to VighneSa,
S*rada,Sur C varf,Jatavedo, Mahumaya, Gandi (!) g a , and K,setra-
nayika with tila and tandula and one dogdhika-gabhi should be
contributed as daksi V a.
a rf .
'ctad vah sarvam-akhyatam jangamara tlrtham uttamam /
sthavarantu pravaksyami ^mudhvani pSpana^anam //>
f . I92b, Df 204b
July, 1963] BHUMI-KHANt>A IN BENGAL RECENSION
in the ordinary sense of the term. But the 'Sthavara tfrthas' are
imperishable. These cannot move from one place to another.
Thus by. the term 'Sthavara tlrtha' the permanent and important
sacred places of the earth are meant.
The enumeration of such tlrthas, contained in the manus-
cripts of Bengal, is as follows :
First of all comes Pu?kara. Then Gu(a)nduni-kasrama,
lake of Agastya, the hermitage of Kanva, Mabakala, Kotitlrtha
Bhadravata, the river Narmada, the Daksina Sindhu(,?), the
river CharmanvatI, the (mountain) Arbuda, the hermitage of
Vasis^ha, Prabhasa, the confluence of the river Sarasvati and the
Sea, the Varadana where Visnu was granted boon by the Dur-
vasas, Dvaravati, the confluence of the river Sindhu and the sea,
Drimt, Vasudhara, Sindhuttama (what is exactly meant by it is
not known. Is the reading Sindhuttama ?), Damvi-Kanam(?),
Pancanada, the abode of Bhima, Girikurija, Vimala, Vitasta in
Kashmir (it was the abode of Taksaka, the famous serpent), C(ch)
a masaram, Ma'nimanta, Devika, Kamakhya (it is interesting to
note that Kamakhya which is no other than Kamakhya of the
present day, has been regarded as a place associated with the
glorifications of Rudra. . Reference to Sakti-worship is wanting
there), Dlrghasatra where Brahma and other gods performed the
sacrifice, Vinasana where Sarasvati flows being unseen over the
surface of Meru. ('antarhita meruprsthe yatra yati sarasvatJ),
Camasabheda and Nagodbheda, Sasapanam, Kumara-koti, Rudra-
koti, the confluence of the river Sarasvati, Kuruksetra, Vispu-
Sthana, Pariplava, SalukenI, Sarpirdarvvl, Pancanada(?) Asva-
tirtha, Varahatlrtha, Somatirtha, Hrtasauca, Mufijavata, Rama-
hrada/ Lokoddbara, Kapilatirtha, Siiryatirtha, Sai chinitlrtha(?)
Brahmavarta, Kasisvaratlrtha, Sltavanam, the river Apaga, Sap-
tarsikunda, Kedara, Saraka, Ilaspada, AnSjanma, the river Vai-
taranl, Phalakl, Migraka, Madhuvati, ' Kaisika samgama, Vedi-
7. It is in courae of the glorificatioa of the Ramahrada that the story of
f. j.i IB v. & dealt with. There Vyasaia
'nihksatrikara^a' by Rama has been dealt wi. ,
said to have described the heroic achievements of Parana. See.
133 of Ms. A. f. I96b-I98a, see also f, n. 4 above.
268 jjtRH PURSNA [Vol. VII. , No.
tlrtha, Vamanaka, rida(Ku)nja, Naimisakunja, KanyatTrtha,
Saptasarasvatatirtha, Ausanaka, Kapalarnocana, Agnitlrtha,
Prthudaka, Madhusrava, Avakarna, raka, Sahasraka, Renuka(a)
tlrtha, Pancavata, Taijasa, Kurutlrtha, Svargadvara, Narakarn,
Asthipura, Badaripatala, Adityasrama, Kanyasrarna, Dadhlci-
Urtha, Dharmatirtha, Sogarnika forest, Rgjagrha (famous by the
name akambhari) where Vi?nu worshipped Rudra for the Jatter's
favour, 8 Dhumavatl, Dhara, Kanakhala, Kapil5vata, Nagatlrtha,
LalitJkam, Sugandha, Rudravartta, the lake Bhadrakarnota,
Kubjamraka, Arundhativata(ta). BrahmSvarta, Darvvtsamkrama-
nam, ?sikulya, Kundika, Vidyatlrtha, Sundarikatirtha, Ba^iuda,
Sarayu, Ramatlrtha situated on the banks of the Gomatl, Raja-
grha, Maninaga, hermitage of Gotama, Vivasanatapovana, the
rivers Kalpana and Visalya which are the dwelling places of
Narayarm Himself, who always remains there near at hand and
where Brahma and other gods, the sages, the ascetics, the Adityas,
the Vasus and the Rudras worship Janardana, 8 Jatismaratlrtha,
Valesvarapura, the river RausikT, Campakaranya, the abode of
Mitra and Varuna, Ni^civan(?), the lake of Kanaka, AgnidharS,
GamTlikhara, Tamraruna, NandinT, Kalikasamgama, Urva^I-
tlrtha, Saumalrama, Kumbhakarnas'rama, Kokamukha, R abha.
island, Auddha(jSa ?) naka, Brahmatlrtha, Campa, Dandarpana,
Navehka, Vindhyatlrtha, Lauhitya, Karatoya, Kosala, Kalatlrtha,
Vuitaram, Vzraja, the confluence of the rivers Sona and Narmada,
a, Puspavatl, Vadarika, Mahendra mountain, Ramatlrtha(?),
'
on
on the
'
of the sea, Gokarna- Vena Godavarl, Medhavika,
Kala nj ara, Tr.kuta, Manda (a?j kinl, Bhartrsthana, Srngaverapura,
f. tuff*
9. 'tato vrajcta dhamajSa sthanam narayanasya tu /
- yatra ha ri r . V a Sa ti sutaL'// }
tapodhanah f
July, 1965] BHUMI-KHANDA IN BENGAL RECENSION 269
Munjavata(?), Prayaga, BhogavatT, Hamsaprapatanam, Ayodhya,
Mathura, Maya, Kauci, Kasi, Avanti and Dvaravati. 11
Let us now focuss our attention on determining the date of
this Khanda. On scrutiny we find that in the manuscript an
attempt has been made not even to recognise Buddhadeva as an
incarnation or God-head, what to speak of eulogising him. In all
the printed editions there is a verse where Buddha has been
deified and highly spoken of. 11 But in all the manuscripts it is
conspicuous by absence. Again, on an examination of these manus-
cripts we find that there is an all out effort to wipe out the in-
fluence of Jainism also. In Ch. 36 of the printed editions we see
that a follower of Jaina faith 18 comes to the court of Vena and
preaches his own religion denouncbing all other which includes
Vaisnavism also. But in Bengal manuscripts such denouncement
of Krsria worship and adherence to Vaisnavism is also conspicuous
by its absence. Thus some verses glorifying Vasudeva or Krsna
(they have been taken as one ; no difference being made between
the two) which are not found in the printed editions i. e. Beva-
nagarl recension find place in the Bengal Mss. There are quite a
good number of such verses and we mention below a few of them :
Vasudev-abbidhanam hi sarvasraya-pradayakam /
evarri stotram mahapunyam vasudev-akhyam uttarnam //
In Ch. 36, 14b, the Bengal Mss read 'buddhirupam' instead
of 'Jinarupam*. In the same chapter it is written having spoken
ill of other religions, 14 but according to the Bengal recension the
reading is 'having thought of other religions'. 15 Thus the trace
of blaming other religions (Vaisnavism also is included among, the
II. The identification of most of these places is well known and needs
no further comment. But, however, there are eome -whose identi-
fication has not yet been made. These names, it may be
may not have been put correctly due to seribe's mistake.
18* fci*taya hutabhoktre ca haviriipava te namati
buddhaya buddharupaya sadbuddhaya te namah
Bhumi-khanda 31-43.
13. For a description of that follower -see Ch, 46. V.S.S. 4-6.
14. Vindhyan dharmaiu sakalam 36-59a
15. vieintya dharmam
270 ^l PURA3STA [VoL VII., No. 2
other religions as the speaker was a follower of Jainisrn) has been
wiped out. It is needless to multiply such examples.
This tends to prove that the Ms. was written during a period
when there was a flow of different sectarian waves which built
and modified the society in Bengal and at the same time there was
a tremendous upsurge of the Vedic and Brahmanic dharma the
followers of which wanted to protect the society from the heretic
belief* A detailed discussion is, we believe, necessary in
this respect.
The fact cannot be denied that the society of Bengal during
the 5th, 6th and 7th centuries was in the firm grip of different
sects and sectaries of which mention may be made of Pasupata
aivism, Jainism and Buddhism- Let us take up the existence
and supremacy of those sects and sectaries one by one.
The Mathura Pillar inscription of Candragupta points out
the fact that the lingas of Upamitesvara and Kapilesvara were
erected by Uditacarya, descendant of Jysuja 16 Dr. D.-R. Bhan-
darkar writes : 'Upamita and Kapila being descendants of Kusika
must have been experts in Pasupata yoga. 17 From Yuan Chwang's
travels we come to know that Sasanka, King of Bengal was an
ardent follower of aivim. The learned Chinese traveller relates
the abortive attempt of king Sasanka to have the image of Buddha
sitting under the Bodhi tree removed and replaced by one of
iva. 18 Moreover, Sasanka's coins as preserved In the library of
the British Museum have on one side iva nimbate reclining on
Bull (Nandl) with hand uplifted holding uncertain object. 1 * Thus
it is obvious that Sasanka belonged to Saiva sect. Bhaskara-
varman, his contemporary King of Kamarupa was also a staunch
16. <kugikad-da^amena ......... aryy-oditaefiryyena sva-puny-apayaaa-nimi-
tta^ gurunaiB ca klrtyartham-upamite^var-kapile^varau pratisthapito
(?au) uaitat khyatyartham-abhilikhyate atha mahe^vartoSm vijna-
ptifc knyate Ep. Ind., Vol. XXI, pp. 8-9
Ep, Ind,, vol. XXI, p . 7.
Watters '
Allan, Catalogue of the
July, 1965] BHUMI-KHANDA IN BENGAL RECENSION 271
supporter of aivism. The Nidhanpur copper plate, of Bhaskara-
varman begins with a salutation to Siva. 20 There is another
piece of evidence to prove Bhaskaravarnian's adherence to SaivisriK
In Banabhatta's Harsacarita there is explicit mention of. his
loyality and attachment to Siva's feet and none other." Thus
it is obvious that there was the prevalence of Saivism in Bengal
in 6th and 7th Centuries A,D. From the evidence of the Bhagal-
pur Copper Plate of NSrayanapSla it is hard to avoid the con-
clusion that this aivism of Bengal was of the Pasupata sect.
The following lines from that plate are quoted below in support
of our contention :
*
Maharajadhiraja Srlnarayanapaladevena svayam karita-
sahasi-ayatnasya tatra pratisthapitasya bhagavatal* sivabhattara-
kasya pSsnpat acaryya parisadasca. Yatharham puja-bali-caru-
satra-nava-karmaclyartham sayanasana-glana-pratyay ,-bI": , 'r ;ya-
pariskaradartham-bhagavantam sivubhattarakam-uddisya-sasani-
krtya pradattab. 22
It is also known that Maharaja Vainya gupta is represented
as an ardent devotee of Mahadeva '1 T i<a*l -vi-/- i-llHU'Kyat /
in Gunaighar grant, 23
. Along with this Pasupata Saivism, Jainism also rose to a
height of prominence. It would not be judicious to deny that
from a' comparatively early period, Jainism took a strong hold in
Bengal. The Paharpnr Copper-plate grant of the Gupta era 159
(478-79 A.D.) deserves consideration in this connexion. According
23. Om pranarnya devarii ga^iSekharaifi priyam
pinakinarh bhasmakanair-vibhusitam
bibhutaye bhutimatam dvijanrnanam /
karomi bhuyah sphutavacam-uj jvalam //
and
bhogi^vara-krta parikaram-ik^ana jitafcamanlpain-avimuktam
parame^varaaya-rupam nijabhuti bibhflsitam jayati
2 i. See my paper 'The Dharma-purana as a part of kamarup*sanavali,
p* 11
the Padma^Purana sr^ti-khapda, Our Heritage, vol. 2. pt 2
22. Ind. Ant. Vol. XV p. 304
23. I.H.Q., VoL VI> p. 55
S
272 T^foiq PURANA [Vol. VII., No. 2
to its editor K. N. Diksit 'the grant ...... records that a Brahmana
and Ms wife deposited 3 dinaras...... for the maintainance of
worship with sandal, incense, flowers, lamps, etc. of the divine
arhats at the Vihara of Vata-Gohali which was presided over by
the disciples and the disciples of disciples of the Nigrantha
preceptor Guhanandina, belonging to the Pana-stupa section
(Nikya) of Benares.'* 4 Yuan Chwang while travelling through
Pundra-vardhana has remarked that 'the followers of the various
sects lived pell-mell, the Digamvara Nigranthas being very
numerous. 88 While the learned traveller was travelling in Sama-
tata, he says that 'the various sects lived pell-mell and the
digambara Nigranthas were very numerous.' 86 There is no
doubt in- the fact that Nigrantha was the earlier name of
Jainism and the Jainas were formerly known as Nirgranthas."
Thus, we find, that in 6th and 7th centuries along with Pasupata
Saivism, there was a strong hold of Jainism in the society of
of Bengal also.
It is also well-known that the law of Buddha was flourishing
in Bengal from a comparatively early period. Fa-Hien travelled
through India at the beginning of the 5th Century A, D. He had
seen a number of monasteries, stupas in Bengal. According to
Yuan-Chwang, Buddhist monasteries belonging both to HInayana
and Mahayana sects abounded in Bengal. From It-sing's travels
we also come to know of the prevalance of Buddhism in Bengal.
Different schools of HInayana, Mahayana, Sarvastivada (including
Sammatlya) existed side by side during the 6th and 7th centuries
A. D. 88 In later days during the Pala period Buddhism gained a
momentum as the Pala's were staunch Buddhists.
24. 'brahmana-iuitha Sarma... ......... etad bharyya ramica ......... Vata-
Gohabyam-ev-asyan-kasika-panGa-stupa-nikayikanigrantha^ramann-
curyya-Iuhanandi-gisya. praSisyadhisthita vihare bhagavatam-nrha-
' am ......... ' Pahar P" r Copper-olate giant of the Gupta year 159. Ep.
Ind ; Vol., XX, pp. 61 62.
25. Thomas Walters, On Yuan Chwang'a travela in India, Vol.11, p.184.
26. Thomas Walters, Ibid, p. 187.
27. History of Bengal, D. U. Publication, Vol. I, p. 409,
?8, Takakusu, It-sing, XXX, ch, 10,
July, 1065] BHUMI-KHANDA IN BENGAL RECENSION
From all that have been said above it may appear even to a
casual observer that there is a conglomeration of culture of
Pasupata Saivism, Jainism and Buddhism during the 6th and 7th
Centuries A. D. in Bengal. Bengal had drifted far indeed from
the Vedic tenets due to the influence of these different sects.
Sections of common people became indifferent to the Vedic rules
and injunctions. They prided on their religious tenets which
were outside the field of the Vedic fold. As such, chaos and
disorder in practice of religious, social custom followed. These
chaotic conditions, and unedifying practices connected with them
resulted in social degeneration and cultural decadence.
At this crucial moment came forward the Puranakaras who
were mostly. Vedic brahmanas who accepted the gauntlet thrown
by this new trend of thought. They took the Puranas as the
channels of propagating their own views. They redacted the
Puranas, changed these to suit their own purpose. There is little
doubt in the fact that the influx of Vedic culture in Bengal gained
momentum during the 6th and 7th centuries. The Tipperah
Copper -plate refers to the settlement of Brahmanas versed in the
four Vedas even in the eastern most part of Bengal." The
Nidhanpur Copper-plate of Bhaskarvarman speaks of the settlement
of 205 Brahma ras of different Vedas, viz. Vajasaneyi, Cbandoga,
Bahvrcya, Carakya, Taittiriya in Sylhet. 80 This Vedic culture
was modified as the Brahmanical religion was a prominent factor
during the reign of the Palas also. The Mungbyr Plate of DevaplJa
records a grant of land to 'bhattapravara Vihekarata Misra who
was shinning in different Vedic lores. 31 The Badal Pillar Inscription
29. Ep. Ind., Vol. II, pp. 24-25; Vol., XV, pp. 3KW11.
SO. KamarupaSasanavalT, pp. 1 ft.
81. irlman dcvapIUadevab aaajJTVipayati...inay-i...vi.d.:ri!..:vic!o
yajvano bhattaviSvaratasya pautraya vidy3vadala<ctaso-bhatia*rl
varaharatasya putrSya pada-vakya-pramBna-v-di .IpSr- :. iM \y j
aupamanyava sagotraya aslayana-aabrahmaearinc bhaftapravara
vihekarata-miSraya sasanikrtya pratipSditafr'.
Ep. Ind.. Vol. XVIII, p. 306.
274 jJ^fOiJt -PURXNA [Vol. VII., No.
speaks' of Kedaramisra as proficient in the meaning and interpre-
tation of the Vedas. 88 From the Bangadh Copper plate of
Mahipala I, we know that a piece of land was given to Krsnaditya
sarma, son of Madhusudana and grandson of Hrisikesa, belonging
to Parasaragotra and 6akti-Vasistha-Parasara Pravara. This
Krsnaditya sarma has been described as. a brahmacarin expert in
the Yajur-Veda, specialised in the Vajasaneyi branch "of it, adept
in Mimathsa Vyakarana and Tarka. 33
Thus the influx and fusion of Vedic and Brahmnical religions
being proved, an all-out effort to purge those unwanted heretic
elements fromthose writings stands, as we have seen, as significant
in the Bengal recension of the Bhumi-Khanda of the Padma-
Purana. These social and religious reformers knew that if they
could present a horrible and painful picture of the nether regions
(where man has to go for his evil doings), they would perhaps be
able to some extent to prevent the people from committing sins.
Thus, the Bengal Mss. have four additional verses from v.s. 188
Ch. 66 of the printed editions. There it is said " ...... terrible
is the wrath and pathos of the serpents. The evil-doers are
tied by rope and bitten. Very quick are the birth and death of
the insects and others. The reptiles have to undergo manifold
troubles. The beasts and birds acutely suffer .from hunger in
summer, winter and rains. Very frequently, the animals (mrga)
feeling great hunger-pain, remain afraid. People going there are
often tied down and bitten and they have to conquer hunger and
S2. 'Vacam-v^bhavam-agamesv-adhigamarh niteh param msthitam/ '
vedarthanugamad-asimamahaso vaxMasya sambandhitam//
JUaktiifc guijafcirttanesu mahatam nisnatatam jyotiso/
yasyan-alpamate remey* yasa e dharmavatari badad'//
Gatujalekharaala. p.
** *rtaan malupaladcvah samadi^ati
......par^ara-eagotrayagakti-vagistha-parakra-pravaraya yamrveda-
sabrahmaearine vaja ^khadhyayiue mfmamsa-vyakarana-tarka-
Mdyav id , bharjapuira hrslkcga pautraya bhattaputra madhu-
udana putraya bhattaputra-kr.naditya-sarmave' ' '
Gaud.alekb.amala, pp. 96-97.
July, 1965] BHUMI-KHANDA IN BENGAL RECENSION 275
thirst etc- Fear was created due to the piercing of the nose.**
These dreadful pictures of the nether region presented by this
text, surely had an effect on the chaotic manners and customs
then prevalent in society.
We have already seen how the society of Bengal was
affected by Pasupata-Saivism, Jainism and Buddhism during the
sixth and seventh century A. D. The protest and retaliation
of the Vedic and Brahmanic upholders of Dharma also gained
momentum during that period. It has also been shown how this
Bhurni-Khanda of the Bengal recension bears ample evidence
of it. So, we may venture an opinion that the Bengal recension
of the Bhumi-Khanda of the Padma-p. should be dated during
that period i.e. sixth and seventh century A.D.
34. *tr** ka (?) ca sarpanarh krodha-dulikhailca darunam/
dustanam Ihatanam loke paScna ca nibandhanam//
akasmgt janmamaranam kitadinain muhurmuhuh/
varsa-SIt-atapair-dulikhaiii sukaptam m r gapak>tanm'
ksusna-kleSena mahata sasastra's ca sada nai-gafe//
ksut-trsnadeSca-sahanaja vandhanam daq*a-taaanani/
naaabedhana-santrasasatedaka-Badahatih//
DATE OF VI$NU-PURANA'S CHAPTERS ON
MAYAMOHA-LEGEND
BY
S. N. ROY,
s i
T (
grfef TR^T^T^ ffe'JO'J^T^' ^T^J^r^ I 3?cf:
3
I]
It would be only a repitition of the scholarly conclusions to
state that the Puranas were subjected to additions and alterations
in later times 1 and consequently their original bulk was affected to
! In this connection Dr. Agrawal lays emphasis on tfce process of
Upabriftha^a or augmenting which was operative in almost all
Pu^as from the very beginning and upto later times. It \*as '*
July, 1965] VISNU-PURANA'S CHAPTERS ON MAYAMOHA 277
a lesser or larger degree. The later tamperings are visible either
in form of new verses in the early chapters or new chapters in the
original sections- Study in their chronology is significant because
in the first place they point to the emergence of new ideas in the
social and religious structure of the Hindu Civilisation and
secondly though added to early texts, they form separate works
in themselves and do not belong to the general date of the original
work. It is for this purpose that we propose here to ascertain
the chronology of the Mayamoha-legend related in book III of the
Visnu-Puraiia.
On the basis of the terms ^Nagna' and 'Arhata* and followers
of Ahirhsa mentioned in the story, Prof. Wilson had already
remarked 1 that the description indicates the great prevalence of
the Jain sect in the west of India in the eleventh and twelfth
centuries or perhaps a century earlier and is a circumstance of the
same weight in investigating the date of the Visnu-Purana. To
a satisfactory reservation, by a textual analysis of the legend as
described In the Visnu-Purana Dr. Hazra opines that it is later
than its counterform in the Matsya-Puiana. 2 We may venture
here to see the merit and value of Dr, Hazra's conclusion from the
consideiation which has escaped his full notice. In the Matsya-
Puiana the story of delusion (Mayamoha) concerns with the
activities of the sons of king Raj I. They had become very power-
ful, took possession of the heavenly kingdom of Indra and
sacred obligation of authorship to keep the text upto date by revising
its contents so often as necessary' ar.d the 'deliberate technique* due
to <whieh the existing Purfi^ie texts have gained in size and scope
(Matsya Purana A Study, Preface, P. III.)* In a general way Dr,
Hazra remarks that the tradition demanded re-editing of the Purfczjaa
so that their importance as work of authority might not decrease
(Puranic Records on Hindu Rites and Customs, p. 6> According to
Pargjter most of the matters of the Pvuavas were later addition*
made by the Puranie brahmans (A. LH* T. t p. 37> But the signi-
ficance of a late passage should not be underestimated. The remark
that e it is pejorative to speak of it as interpolation' (Agra^al, Ibid)
is no doubt instructive to find out the new cultural trends which led
to the formation of a late passage added to an early text*
1. Translation of Visnu-P., Ill edition, p. 270, fa. I -
3, Hassra, Jbid f p. 24.
278 [oiq^PURANA [Vol. VII'., No. 2
deprived him of his share in the sacrifices. la such circumstances
Indra sought the help of Brhaspati. The latter increased the
power of the god by means of various rites. He, then, preached
the sons of Raji the non-Vedic religion of the Jin and deluded
them. They began to follow non-Vedic path, grew week and
were defeated and killed by Indra. 1 It has been noticed that the
Mayamoha-story narrated in the text of the Matsya-Purana
was borrowed in the Harivarhsa and Devibhagavata, in both of
which Brhaspati is stated to have deluded the adversaries of the
gods. 8 What Dr. Hazra has not taken into consideration is
that the above form of Mayamoha-story also occurs in the
Visnu-Purana, Bk. IV, Chap. IX, and this fact should not be
overlooked in the discussion of the chronology of the legend. In
its essential aspects the story is much similar to that of the
Matsya-Purana, In this context the Visnu-Purana narrates that
as a result of Brhaspati's misguidance the sons of Raji became
enemies of the Brahmanas, regardless of the traditional religion,
and contemners of the Vedas. Then they were killed by Indra,
who with the help of Brhaspati got his place in heaven. This
shows that the Visnu-Purana has two forms of the Mayamoha-
legend, one of which depicts Bjrhaspati's role in deluding the
adversaries of the gods, while the other associates the act of
delusion with VIsnu, Occurrence of two-forms of the same story
in one and same text points to two different periods of their
compilation. 3 Both of them could never have emerged from the
pen of the same compiler. When it is observed that other texts
like the Matsya-Purana and Harivams'a have the former version
in them, the late compilation of the latter one is reasonably
established 4 . But the internal scrutiny of the Visrm-Purarm's
1. Matsya-p. XXIV* 43-49.
& Hazra, Ibid, p. 25,
3. 1 hus the Brahman da-p. depicts two forms of story of Jamadagnya
Rama in its passages. In the Chapters written on lineage of kings
andrsis, it gives bare outline. But in Part III the same story is
narrated m as many as S3 chapters. For the early date of the former
and interpolated nature of the latter see Purana bulletin, Vol. V,
No. 2, pp. 305 ff. " '
4. This point has been vividly discussed by Dr. Hazra, Ibid, p. 25.
July, 1965] VISNU-FURANA'S CHAPTERS ON MAYAMOHA 279
passages points to a still more correct conclusion that some later
compiler of this Purana without disturbing the consistency of
the story in its original setting, incorporated in Bk. Ill the new
and Vaisnavite form for the simple reason of retaining the
popularity of the early work.
Considering the problem of chronology of the Visnu-Purana,
Dr. Hazra is further inclined to suggest that the Padma-Purana
has an amalgamated form of the Mayamoha-story occurring in the
Matsya and Visnu-Puranas. 1 Giving due allowance to the logic
and reason contained in this conclusion, we may approach the
actuality of circumstance from another angle. Above we have
submitted that the fact of depicting the early form of Mayamoha-
story has not been taken into account by Dr. Hazra. It has to
be found out as to what was that particular circumstance which
led to the formation of another version of the legend. In all
probability it was framed under sectarian influence by
associating the act of deluding the adversaries of the gods
with the supreme Vaisnava deity in place of the divine priest
In the Visnu-Purana the Chapters concerned with the Vaisnavite
version are more consistently arranged 1 than the Padma-Purana.
The arrangement of the latter has an incongruous and inconsistent
appearance in which the earlj and later forms are confused
together in the same continuation. Consequently the Vaisnavite
version of the legend does not have independent status to make
its appeal separate and dissociated from the early form. In
the Visnu-Purana, on the other hand, there is considerable
gap between the two versions of the story compiled in two
different sections. The plan which has been followed in the Visrni-
1. Hazra. Ibid, p. 25.
2. The 'consistent plan' of the Vi^nu-P. was first observed by Pargitcr,
-who remarked that it is a late work 'composed as a single whole'
'and not a collection of materials of various times.' (Pargiter, Ibid,
p. 80). As we shall subsequently show in this paper while there
is consistency in the Chapters written on Msyamoha-Btorv, there is
much of dislocation in the neighbouring chapters on Sraddha. This
evidently indicates that the text was not compiled as <a single
whole' and it is not a late work,
9
280 - [Vol. VII., No. 2
Purana leaves the impression that the Vaisnavite form of the story
has been adjusted into a new setting. This seems. to bathe
attempt of a later period Improved upon the older and clumsy
arrangement of the Padma-Purana, Such conclusion is more
clearly brought out by chapter VI of the Visnu-Purana occurring
in the same section. The verses of this Chapter reveal the possi-
bility of -two facts- One is sectarian blending in the original
passages and other is indebtedness of the Visnu-Purana to the
Padma-Purana for its chapters written on Mayamoha. This
Chapter is considered to have been compiled at a later date,
because it gives the list of eighteen Puranas, It is a proof of an
interference with the integrity of the text'. 1 What needs to be
specified here is that the Chapter has Vaisnavite leaning which
is most distinctly expressed by verse 26. It is stated in this verse
that the passages of the Visnu-Purana on Sarga (Creation), Prati-
$arga (recreation), Vamsa (genealogy of the sages and gods),
Ufanvantara (periods of Manu)) and so on are all devoted to God
Visnu.* This is a clear evidence of conversion of original passages
of this text into sectarian forms. The compiler of this Chapter,
besides giving sectarian rendering to the verse has also made an
attempt to maintain its consistency in the text and Separate entity
appreciably well, Thus the original verse giving the five charac-
teristics of a Purana occurs in it with the remark that these five
cover in a general way all the Mahapuranas as well as the UP-
Puranas. 8 But there is an intervening verse between this and the
verse under discussion, 4 It demarcates the line of arrangement
Wilson, Ibid, Preface XIII.
<araw it
I 25
26
July, 1965] VISNU-PURANA*S CHAPTERS ON MAYAMOHA 28l
of this Chapter. The general description of the Purana- literature
ends at this juncture and the compiler proceeds to describe the
distinct features whica are peculiar to the Visgu-Purana * Thus
there seems to be an Identity of method followed in the arrange-
ment of the early and late verses of this Chapter and in that of
the early and late Chapters of the text as a whole on the other.
This points to the possibility of compilation of the late verses
occurring in the present chapter and the Chapters written on
Mayamoha in the present Section by one and the same pen. This
would imply that these passages were compiled at a comparatively
later period and the Padma-Purana mentioned twice 3 in them
formed the source of the Vaisnavite form of the Mayamoha-story
well arranged and consistently narrated in the Visnu-Purana.
The above conclusion of intefereuce with the early form of
the present section can further be substantiated by the scrutiny of
Chapter IV. The Chapter has most of its verses in common with
the Vayu-Purana. But while the Vayu-Pmana has preserved
only the early par sages in its Chapter, the Vis$u-Purapa has
elements of lateness. Both these texts mention Vyasa and his
distinguished disciples who played their role in preserving, propa-
gating and expanding the Vedas. The Visnu-Purana, however,
goes a step further and makes pointed reference to the Maha-
bharata, which, it states, was composed by Vyasa, who is styled
as God Narayana himself. 3 Thus the Chapter of Visnu-Purana
27 : see ai*o P . 5. f n . 2.
Once in verse 1 giving list of the Puranas and again in verse 26
pointed out above. It may be conjectured that
refers to the similarity of the Vifnu and Fadma Puranas in regard
to the Chapters on Mayamoha* Wilson, however, translates as the
Purfin a having Vaisnava for its name described 'next in series to
Padma-Purana. 5
3* It would be seen that the verses are mostly common in the Chapters
of both the Vispu-Ptirana and Vuyu-Purana :
Vi^nu-P. Ill, 4. 7,
282 3*?otJt PtfRAm [Vol. VH.i &o. 2
seems to have been compiled at a time when the Great Epic had
assumed its final shape and was in wide circulation. Vayu-
Purana's Chapter points to its early form existing earlier than the
Mahabbarata which witnesses the publicity of this purana. 1
Period of the Chapter may be considered in the light of the
form of incarnation reflected by the above verse. Early and late
forms of incarnation especially of Visnu have been helpful in
fixing the date of Puranic passages. Thus Dr. Hazra's analysis 1
indicates that the Puranic passages bestow two stages in relation
to Visnu's incarnation. In early Puranas only a small portion of
Visnu is stated to have incarnated in the form of rlkrsna. But
subsequently Visnu himself is represented in Srlkrsna's form.
The former conception is present in the Visnu-Purana and the
latter in the Bhagavata. This shows that the Chapter of Visnu-
Purana speaking of Vyasa as Narayana, himself, was compiled
later than its original form.
Late compilation of the Vaisnvite form of the Mayamoha-
legend depicted in the Visnu-Purarja can also be ascertained in the
light of the passages of the Bhagavata. It is well known that the
Vi?nu-Purana and Bhagavata, for most of their legends, are
mutually related. Passages on the Vaisnava myths and deities
mostly run parallel in them. Scholars have even gone to the
Vayu-P. Pflrvardha LX. 12,
But the disagreement between the two texts is caused by the Visnu-
Purana's verse running as .-
3% ^T ^TKcTi^r^ I m. 4. 5.
Although the Vayu-Puranaalao mentions- Vyasa as the AthtevatSra
not refer to the compilation of Mahabharata:
Purvardha, LX. 2.
July, 1965] VISNU-PURANA' s CHAPTERS ON MAYAMOHA 283
extent of suggesting that the Bhagavata because of its detailed
account is indebted to the Visnu-Purana which has shorter and
concise description. 8 It may be noted that so far as the Mayamoha
story is concerned the Bhagavata, while it depicts the earlier form,
is silent about the Vaisnavite version figuring so prominently in
the Visnu-Purana. The earlier form, too, has simply the outline
of the story. The entire story is described in a few verses in this
text 8 This would amount to the assertion that the Bhagavata
has a more ancient form of the Mayamoha story. The earliness
of a text depends upon its short account treated exhaustively in
the texts compiled in the subsequent periods. It is on this
formula that early or late compilation of the Purana texts has
been discussed by those who have attempted to determine the
problem of Puranic chronology. It would be seen, therefore, that
the Bhagavata version of this story is earlier than the first version
narrated, in the Visnu and Matsy Puranas, Absence of the
Vaisnvite version in this text further shows that the Chapters of
the Visnu-Purana devoted to it are much later than the date of
the Bhagavata.
The spurious nature of these Chapters of the Visnu-Purana
can also be considered in the light of the passages of the Vayu
and Brahmanda Puranas. Although the stamp of lateness is
borne out by these two Puranas in a number of their passages, yet in
the present context they have preserved the original form to a
remarkable degree. These two texts refer to the term 'Fagm'
and explain it in a simpler form. They do not frame any legend
on its basis. Their earliness is clearly brought out when we
consider the context in which the term occure. It is related that
the 'Nagnas' are those who forsake the study of the Vedas, the
covering of the people, through delusion. It has been prescribed
that sight of such persons and of many others whose names are
1. Hazra, Ibid, p. 22.
2. Faster, Ibid, p. 80; Winter^ . History of Indian Literatur, V L I,
p. 555 ; Hazra, Ibid, p. 22-
3. B h agavata, IX. 1 7. 1 2hl 6.
284 5^fqjj PURSKA [Vol. Vil., Mo. 2
enumerated in the passage should be avoided in Jsraddha. 1 The
Vinu-Purana also refers to such persons in its raddha Chapters
immediately preceding the passages on Mayamoha-story, which
is conspicuous by its absence in the Vayu and Brahmanda Puranas.
Non-occurrence of the MayamohaJegend in these two Puranas
shows that the Chapters of the Visnu-Purana under discussion are
later in date than its raddha Chapters. The compiler of Visnu-
Purana added the legend covering these Chapters in immediate
succession of its Chapters which only refer to the forsakers of the
Vedic path mentioned as 'Nagnas' but do not discuss them in
detail. It is simply said that the Pitrs do not partake of the
Siaddha meal in case it is looked upon by a 'Nagna' and other
such people enumerated in the verse. 3 Vayu and Brahmanda
Puranas give the same description but they also explain the term
'Nagna 5 in the same continuation. Visnu-Purana gives identical
meaning of this term. But the verses related to it are removed
from the raddha-chapters to the Mayamoha-legend. 8 It would
be seen that the arrangement of Vayu and Brahmanda Puranas
because of its identity in both the texts is earlier. On the other
hand the Visnu-Purana makes these verses the introductory part
of the MSyamoha-legend in all likelihood after transferring them
from their original place of occurrence. The Chapters of Visnu-
Purana narrating the legend should have been, therefore, absent in
its original form.
^ <p$gt VfsSfi swferan \
^cfffit spft&nOTt ^J^R, 1
: \
Vayu-P, Uttarardha, XVI, 24/1, 26/2, 27/1.
Brahmanda-P. Ill, XIV,34/1, 85/2,86/1.
2. Vi^Tj.P.m.16. 18, 18.
\\
\
H Visnu-P. III. 17. 5, 6.
July, 1965] VISNU-PURANA'S CHAPTERS ON MAYAMOHA 2S5
There is also another clue to ascertain that the Vaisnavite
version of the Mayamoha-story was inserted in the Visnu-Puiana
at a late stage. Chapters on raddha occurring immediately
before the Mayamoha-Story are not intact in its available text. A
number of them seem to have been dropped by the compiler in
order to maintain the original bulk. In the Vayu-Purana Sraddha
covers twelve chapters. In the Brahmanda-Purana their number
is ten.. But in the Visnu-Purana it is reduced to three. It is as
a result of omission that its description on the topic is not self-
sufficient. Most of the injunctions are vague in their implication.
Their exact bearing becomes clear only when they are studied in
the light of the Vayu and Brahmanda Puranas. The passages found
missing in the Visnu-Purana and preserved in Vayu and Brabmanda
Puranas should have been compiled in an earlier period. For ins-
tance, in the list of the persons qualified for the Sraddha reference
has been made in them to the Brahmana who is well-versed in
the Barhaspatya Sastra. 1 It is well-known that Brhaspati was a
great authority on Ancient Hindu Polity, who flourished earlier
than Kautilya. It seems, therefore, that the SrSddha passages of
the Vayu and Brahm5nda Puranas were compiled at a time when
the treatise of Brhaspati still existed and was held in high esteem.
In terms of time these passages cannat be separated from the
period of Bhasa who is known to have composed thirteen dramas
to his credit, one of which narrates how Havana in the guise of
a Brahmana claimed himself to be the knower of Barhaspatya
Arthnsastra id order to impress Rama who was in search of a
Brahtnana-guide to perform the Sraddba of his father. 1
Absence of original verses and passages as a result of the*
being dropped and later addition of the M^ilrrcba-hgcnd is rrost
ft* W I V2yu-P. XVH, 58/1.
,. PraU^n.ta.a,, Act V. In the
salutation to Sukra ,d Brh-P
mention in the P^n-nEtak-fi sho W s that
in the Pre-Mauryan Period; Pucker, Bhu 8 a-
286 tuforq -PURANA [Vol. VII., No. 2
evident in Chapter XVI. It is one of the Sraddha-chapters
describing the objects to be "offered to the Pitrs. These include
flesh of various birds, vegetables, corns and milk. But the
regular style with which a chapter should begin seems to be
missing in it. Normally a chapter has introductory verse or
verses which serve as the topic of the new description. For
example Chapter XV, which defines the necessary qualities of the
Brahmanas to be entertained in Sraddha, gives the idea to this
effect in its very first verse. Similarly Chapter XVII, in no less
than four verses introduces its topic viz., the description of the
person whom the title of 'Nagna' is to be given. The present
Chapter, on the other hand, has a sudden start without any
introductory verse in relation to its passages. One may very well
assume that the compiler, who incorporated the Mayamoha-Iegend,
shortened the original length of the Sraddha-Chapters and did
not take into account the older arrangement, which is incidently
undisturbed in the Matsya-Pyrana, The latter gives almost a
similar list of the kinds of flesh-diets to be offered in the Sraddha.
But before giving the description it explicitly states that the
Pitrs are exceedingly fond of flesh, so lord Kes'ava has said. 1
Consequently the chapter of Matsy-Purana appears more commo-
dious than those of the Visnu-Purana whose compiler, while adding
the Mayamoha-Iegend to it either omitted the original verses of its
older Chapters or transferred them to the Chapters compiled in
later times.
^ The internal scrutiny of the Visnu-Purana's passages on
Mayamoha-Iegend and external evidences supplied by other Purana
texts lead us to the following conclusion : The Visnu-Purana has
preserved in it both the non-sectarian and sectarian forms of
Mayamoha-stoiy. By its very nature the former seems to have
been present in the original text when it was undisturbed and
unadulterated. The sectarian form which associates itself with
deity J Q
Vlm m I Matsya-P. XVII. SO/2 .
The details of the birds and animals whose fl esh is to be offered
iven subsequent to it,
Jnly 1965] VISNU-PURANA'S CHAPTERS ON MAYAMOHA 287
additional nature. Its insertion has caused reduction in the
length and breadth of the neighbouring chapters which were
integral parts of the original text. This shows that the Visrm-
Puraria too, like other early Puranas, was subjected to omission
and commission of passages even after its genuine bulk had taken
its final vh&pe. It was this approach of the Puranic school of
compilers which resulted into shaping and re-shaping of the early
texts on one hand and formation of new works on the other. The
popularity of new religious trends put into the guise of lagends
could have been possible only when they were made parts of
ancient works. The Vnisnavite form of the Mayamoha-Iegend as
found in tlie Visnu-Purana is a successful demonstration of this
tendency. Our analysis further indicates that the date of its
compilation should be placed later than most of the PurSnas like
the Vayu, Brahmarida, Matsya and BhSgavata. Of these the
Bhagavata is commonly dated in the 9th century A. D. 1 The
date of Visriu-Purana's Chapters analysed in the present paper
would, therefore, come subsequent to it.
G. V. Vaidya, J. B. B. R. A. S., 1925, pp. 144 ff.; Farquhar, An Outline
of the Religious Literature of India, pp. 22g ff. ; Pargiter. Ibid, p. 80;
Winternitz, A History of Indian Literature, Vol. I, 556; Hazr a ,
however, places the \vork in the 6th century A. D., Ibid, p. 55.
10
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July, 1965]
289
sifisf
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11
290 y(ij|q r -PtJRANA [Vol. VII., No.
ft |$r fe&jjif
TO ^f^l 35FTO ^ iW fe^T II
u
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Rxi JOT w ^siifi^ratOT u
I wg ^ u
THE MEANING OF MAHADEVA
BY
V. S. AGRAWALA
STTJT: I
sn^rra^ I
37%:
Far I]
Siva is the great god, Mahadeva. He is the Immortal Divine
Principle who has entered the mortal beings. He is known as the
Death-conquering Deity, Mrityunjaya. The Great God is the
eternal life-principle. He incarnates in matter and comes within
the orbit of individual experience. He is unmanifest in his
universal form, but manifest in each individual body whether of
men, animals or plants. At each level of manifestation the
immortal and divine nature of the Great God is evident. ^He
represents the predominent effect of existence and the mysterious
force called life or pr3na.
Mahadeva is named as Rudra and Siva in Indian tradition.
He is identified with Agni or vice versa. Agni is stated to be of
a double aspect, viz. Rudra in his terrible form and Siva m his
292 3^Iom PURANA [Vol. VII., No.
auspicious form. Agni is called the immortal god (Amritadeva).
The Vedic thinkers expressed their concept of the Great God in a
threefold formulations : firstly that Agni is Rudra ; Secondly
that Agni is the immortal principle among mortals ; thirdly, that
Agni is the life principle called P?ana within the mortal bodies.
For example, it is stated in the Rig- Veda : "Agni, You are
Rudra" (RV. 2.1.7). In the atapatha-Brahmana (3.3.1.10 ;
6.1.3.10) it is said : "That who is Rudra is the same as Agni"
In the Tandya-Brahmana (12,4.24) we read: "Rudra is Agni".
and in Taittirlya-Brahmana. "That which is Agni is Rudra"
(Tait. B. 1.1.5-8-9;.
The identification of Rudra-iva with Agni was basic to
Vedic cosmogony. Agni was conceived of as the supreme god in
whom all other gods reside as their one self. Agni was understood
as Prana. Agni the life principle or consciousness that permeates
human beings, animals and plants. Agni is also the visible fire
produced from fuel or sticks of wood in the altar of the sacrifice,
but that is merely a symbol. Just as the fire in the kitchen is
hidden in the wood or fuel, similarly the mysterious fire of life is
encased within the body. That fire is really the god of sacrifice
(Yajfiasya devam), who is invoked for the fulfilment of the divine
purpose of sacrifice, Wherever there is the presence of Agni all
other gods come there in a team. This is the phenomenon that
we witness in life in the case of the life-principle. Wherever
there is this mysterious divine force of life all other vital powers
known as Devas must be present. The ancient seers >made Agni
the symbol and basis of their metaphysical formulation. Immortal
Agni has entered the mortals, and so the death-conquering princi-
ple of Rudra-Siva is invoked in the ezitire Indian tradition.
THE ESOTERIC MEANING OF MAHADEVA
Siva should be constantly kept in view in order to under-
stand the elaborate mythology which gathered around his name
and form. Agni is variously derived as the primeval principle, the
first force that initiated consciousness and generation. For this
reason it was called Agri, the primeval one, which in esoteric
etymology became Agni. Whatever etymology may say
July, 1965] THE MEANING OF MAHADEVA 293
to this derivation, esoterically it was held to be quite valid
as just a hint to lead us to the original nature of Agni as the
first cause of all things. The great creator known as Prajapati
was himself conceived of as Agni for whom the fire-altar is
built. The cosmos is the fireaJtar and human body also
corresponds to it as the altar in which tbe fire of life is
burning and kept constantly enkindled througlicu;. the session of
worldly existence. Agni is twofold, namely, hot and cold, the
former being destructive and the latter benevolent ; so is the god
iva in his terrible or Bhairava form dread-ful and disintegrating ;
but in his form of J-va is auspicious and sustainer of the life
process. In his former aspect he becomes the destroyer of the
sacrifice and roamed about with a begging bowl in his hand asking
for food.
The life principle always wants food. If food is given it
becomes pacified : Without food Agni becomes a horrible monster
ready to consume the very body in which it is enshrined. This is
an obvious truth experienced in each body or the physical abode
of Agni. Agni without food or fuel becomes finally extinguished
and black ashes, but if Agni is supplied with its daily food or
offering it is converted into the radiant flame of life. Food is
called Soma and that represents the female principle whereas Agni
represents the Father principle. When Agni is satiated with Soma
that is the normal order of Yajfia. In Rudra-Siva Mythology
that is presented as Ardlianansvara, the half male and half
female aspect of Siva or the Siva-Parvatl form in iconography.
Siva is said to be the god in Kailaia. Anthropologists tell
us that he was a mountain god. For the purpose of origin? this
may be partly right, but in the Vedas and Puianas an elaborate
mythology was built in the conception of Rudra-Siva and all these
aspects require to be explnined in order to understand the true
nature of this deity. In the &ig Veda, Rudra is called the Father
of the Maruts ; the hosts of Maruts are said to be the sons of
Rudra (Xudriyaty. They are also the associates of Indra pointing
to a conception in which Rudra and Indra, both prototypes of fire,
were thought of as identical. In the gig Veda Indra is the great
294 S*fnir~ PARANA [Vol. VII., No. 2
dancer (Nrtu ; RV. VIIL 24. 12) as Siva is the UTatar^a in the
Puranic mythology (Nrtyasfla ; Vayu 63. 139 ; Nityanrtya\ &P,
Koti-Rudra-Samhita, 35.45-55 etc.). Siva is the presiding deity
of the mind. In yoga tradition he is the deity of the thousand-
petalled lotus which has the mind. Indra also in one aspect is
called manasvan, that is, the god of mind. Indra remains in
conflict with the dragon Vritra-Ahi and Siva is associated with
serpents coiled on his body- Indra is spoken of as the Great
Bull, Vrishabha, the arch-sprinkler of seed through the universe
to fecundate the principle of motherhood ; the same bull who
represents the god Kamadeva was conquered by Siva and made
the leader of his hosts (ganas). The bull representing Kamadeva
signifies the principle of ananda or pleasure which is the source of
all creation. The poison in Siva's throat represents the principle
of death which belongs to the level of matter ; the pranic energy
soiled in matter becomes blackened by death and falls a prey to
disintegration, The throat is the symbol of aJcasa or infinite space
where the poison is allowed to remain without effecting the mortal
body.
There is the moon -god on Siva's forehead and also Ganga,
the river, in his matted locks. The former represents the higher
principle of intelligence and consciousness, a kind of subtle
illumination which makes the highest or transcendent supreme
divine descend to the level of its material manifestation. The
latter, Ganga, is the River of Life, the great flood descending from
the immortal heaven to mortal earth. Siva's matted locks
represent the world or creation in all its modalities and endless
forms, The matted locks are as vast and complicated as the
affairs of the world. The river of Life permeated every nook and
corner of the wordly creation. There the flood of pranic enegry
remains concealed until it is released by the grace of Siva and as
the outcome of the principle of tapa* invoked by human beings.
The river is named Ganga owing to her quality of movement, or
the ceaseless flow from the beginning to the end. Time as a
mighty stream which makes all bodies or material forms sanctified
by its waters, Siva's trident (trUula) is the symbol of the triadic
July, 1965] THE MEANING OF MAHADEVA 295
pattern of creation. It is identified with Indra's thunderbolt,
Vajra, which pulverizes every object or creature that comes into
opposition to it. The three spikes of this irresistible weapon
correspond to the three Gf-unas or tensions which bring the cosmos
Into existence and make for its disruption when they are discordant.
The creation is informed at all points with the great &akti
or fiery energy of iva. The whole universe (Brahmanda) is
created by the akti of iva. This energy is like an ocean
filling all space. She is the goddess in a mandala circle in which
Siva is the dancer. iva as dancer is performing his Great
Tandava (LP., I. 106. 25-28). The dancing movements represent
the oscillations of >akti or energy. On the two sides of the
Brahmasutra or middle vertical line the rhythmic movements are
the steps of the dance. These deep stirrings are visible in the
cosmos as mighty movements seen in the solar vibrations and
gigantic movements of the constellations and comets. All that
Is the great dance of &iva on a stupendous scale, but controlled
from a fixed stable center. The more delicate rhythm on the
spiritual side is compared to the dance of Parvati as La$ya.
Both are relative equiverings of the same power or 6akti, one
in the male and the other in the female form; or one in the
macrocosm and the other in the microcosm; or one in the giant
stars and the other in the minute atom. Both iva and Parvati
watch the dance steps of each other. These are both valid
vibrations according to modern science, but the spiritual demons-
trations of hidden power according to metaphysics. Perhaps in
world symbolism there is nothing so inspiring and deeply pregnant
with meaning as the idea of the dance of Siva typifying the
eternal rhythm and polarity at the root of the infinite creative
process. The great dance of Mudra is demonstrated best in ^t he
movements of the sun. Surya is an exemplary of NaJarSja Siva,
The balance and rhythm underlying both in their tlance poses
bespeak of the overriding rhythm which is the basis of cosmic
creation. In each solar system there is an axis around which all
tlie movements and regulations are arranged as proceeding from
a, fixed centre. God Siva arranges his fdance steps inside a
11
296 ^ropj- PURANA . [Vol. VII., No.
mandala of fire flames and so does Surya, the Sun-God have his
being inside the periphery of his thousand rays. It should be
noted that Surya is not the dead matter orb of 92 or more
elements but according to the Indian conception it is the visible
form of the supreme divine or trancendent reality called Brahmaa
The author of the Yajurveda has clearly said that Siirya is the
symbol of Brahman, the light of Brahman is reflected in Surya,
If we desire to have an idea of the effulgent lustre of Brahman,
let us look for a moment at Surya, the sun god whose radiation
is measureless and who is filling all space by his shining rays of
light and heat up to the ends of the four directions. The full
glory of Surya is beyond description. We may remember that
in each orderly sy5tem of the world there is a central sun repre-
senting the charge of energy and power in that system. We have
millions and millions of such dazzling solar units, all placed in
one axial alignment and their totality would give some indication
of the light and energy of Brahman. The same Brahman is
the great god Siva. The energy of his tandava dance is beyond
the power of words. Constellations are splashed as dust in space
by the movements of his feet* The impact and strrings of energy
released by his movements are beyond description both in terms
of science and philosophy. His matted locks are dangled this
side and that deriving their energised tendencies and dimensions
from the depths of his spiritual being, the sun, moon and fire are
said to be the triple eyes of the great god. Fire symbolizes the
central energy whereas sun and moon its two fold extent ion as
heat and cold, as light and darkness, or as the twin principles of
Prana and apana, the in-breath and out-breath, the introvert and
extrovert forces that ceaselessly impact against the centre that
remains stable and unmoved. That venture is called stJianu, the
ft mundi of the universe which is the same as the great " Arrow
piercing the axial centre of the earth, the atmospheric region and
Surya so that the three stand in integration for all time to come
Time * threefold but eternity is one : it cannot be paralleled
out Howsoever one ay wish to do so the eternal aspect
Great God remains ^differentiated and one without a
July, 1965] THE MEANING OF MAHADEVA 29?
second. Also in nature or manifestation it is three-fold.
6iva is the lord of yoga, Yogesvara, who remains in eternal
illumination and unbroken meditation. His SadJiana of Yoga is
uninterrupted and he is the great master whom the Yogins of all
times and climes meditate upon. It is this form of the lord of
Yogins that he becomes Sthanu or linga form, The exact meaning
of linga is a symbol or invisible sign of the spiritual transcendence
of iva. No one c<in ever conceive the full glory of greatness of
the divine reality. The supreme purusha is forever in much
greater accees of his glory or MaMma. The cosmic creation being
as vast as it may is the glory of the Lord, but the Lord is even
greater than his manifested glory. The centre is much greater
than the circumference whatever be the extension of the latter.
It is a spiritual victory and sure forever so the transcedence of the
great god is an assured fact of his existence.
The linga form implies the source of creativity that is
invisible and unmanifested. Its aesthetical roundness on the top
points to its transcendent nature, in fact the state of consciousness
in which the several organs of action are yet uninvolved is
indicated by the linga form. So the linga is thousand-headed,
thousand-eyed, and thousand-armed. Its soul is universal and,
not yet individuated as happens in evolved human form. It is the
state pre-existent, the image in the ideal circle there is the head
and arm and feet at every point because the faery energy from
the centre rushes with equal force to every point of the periphery
and carries with it the totality of the thousand rays ; bat when
the manifest form is evolved we come across a different situation
of the various limbs in their proper places as the head, eyes, navel
or feet. This is known as the manifested form of Siva (PtonwA*
vigraJia) in contradistinction to the linga form. The Ungam is the
ideal and the image is the concrete manifestation. Siva is thr
Lord of all creatures and therefore called Ftf*fri. Tha won
PaSu is significant meaning a pramc centre- Each j*ftf or living
creature is an exemplar of the life principle In their diftmtiated
aspects the Ate are numberless and Siva as the archetypa
divine principle of life is the Lord of them all. The bonds that
298
keep them together are known as pasa. Unless these bonds are
loosened both by the grace of the Lord and the endeavour of the
devotee, no one can get rid of them and the soul that is soiled by
matter remains bound in the snares of death. The five elements
of gross matter are such a snare from which it is difficult to
extricate oneself without the supreme laws of Salvation or delive-
rance becoming operative in the meshes of life with which we are
all bound. This is known as $akrajala (same as Indrajala) that
is the mesh woven wound around the soul which is Indra.
iva is surrounded by his ganas or hosts and pramatlias or
deformed beings. They are just caricatures of the human spirit
or cartoons of normal personality deformed and ugly beings in
whom the grotesqueness of mind and matter becomes concretised.
The world is full of such specimens and aberrations of the life-
principle of Prana. They are all subordinated to Sive as the lord
of Fire or pranic energy ; iva is therefore called Granapati. The
fiery prariic principle when wedded to its counter part the soma
or parvati represents perfection and beauty but the deformities
of the Gana hosts are specimens of ugliness that are the hungry
spirits yearning for their share of sorna, the immortal principle of
beauty and spiritual satiation. The Ganas are controlled by their
leader, Nandlsvara, the principle of bliss or Ananda.
On the body of Siva is besmeared dust or the ashes (bhasma).
It signifies that fire is always accompanied by its ashes refuse or
dross when fire burns some dross is left over as its surplus' When
food is eaten and processed through the fire of digestive fire
tfatJiaragni) some kind of surplus is thrown out and then only the
process of assimilation remains balanced with that of elimination.
Brahman eats his food called Brahmaudana the boiled rice o
JSraSman and when this bowl of food is consumed and properly
assimilated the surplus refuse that follows is the cosmos. The
crest is conceived of as the portion that has separated as a
from its source the Brahman ; it is known as
tfee slice from
aiS conceivedrf ^ the spirit in constant
** ^ and shooting shafts in aU direc-
1*
THE
OP MAHJDEVi
tions, He is like a hunter in the midst of a herd of deer whose
arrows are raining on all members of the herd, This is the
r ! T i * ii f
oi the Lord against all creatures worn death is boona to
, As such he is called the Hunter with a how in
?i, The individual pfyi is the deer (Ififa) taking to
t at the slight of
s
an escape, The individual fc or animal isPrSw or*
f
life principle ; it is the animal
the altar of death ; Lord foa is the only hope and doer of
NEW POSITIONS OF WESTERN ORIENTALISM
IN ACCOUNT WITH THE PURANA "STUDY
BY
J. ROGER RIVIERE
5ft
I J
vtf
f rientalists
m the concepts and position of Western Orientalism
July, 1965] WESTERN ORIENTALISM AND PURANA STUDY 301
opposite to Orient, and this change rebounds on the present studies
of Purana in Western Indology. I have thought it interesting to
go to the heart of the matter, now that in the Western World
begin to develop the studies on Purana.
It was enough to read what the specialized authors wrote
at the beginning of this century to appreciate, at once, the opinion
which they had then of these texts ; what August e Earth writes
about Purana in his "Religions of India" : "compilation in which
prevails the legendary account, or concerned in rites and
practices", "pious legends' 5 , "fables".. .In the books published
twenty years ago, the description of Purana occupied still only ten
or fifteen lines and very often their author had a general conceit
of contempt . and superiority, and judged very lightly this
"tminteresting and popular production".
All this corresponds to a general public opinion in the
Western World of last century; we should never forget the
Hellenocentric position which ruled, as it still does, many of the
Western studies on Indology. Werner Jager shows very clearly
this position in his book Paideia, Die Formuug des griecUscJien
MenscTien (Berlin-Leipzig, 1934), which can be abridged in this
way, according to Michelangelo Guidi : "No enlargement of
the historical horizon may modify in any way the fact that our
history begins in the Greek people. It is evident that this
history cannot take place in the whole world, but only among the
Hellenocentric peoples, as they have been the only ones to take
from the Greek people the conscious principle of the true Kultur."
It is not very difficult to infer the practical consequences of
this theoretical formula; "main and absolute value of antiquity
as eternal and only source of the essential foundation of our
culture, and, consequently, as training and educative power/*.
In this theory we can see very clearly that, Mediterranean anti-
quity is the only cultural source proper to the Western World ;
of -course, it is added that this source is the best ami fittest to
mankind in general,
- During the last century and at the beginning of this one,
Orientalists had no living contact with Orient; the Asiatic
302 - l. VII, No. 2
cultures were for them a subject of study coldly detailed like
through a microscope. The concepts were analized like strange
and sometimes aberrant products of human mind ; the whole
equilibrium, wisdom and spirit rested in Hellenism and the Medzter-
ranean basin, in the Greek cultural zone. As Guidi the One*
talist writes, if anyone wanted to be complete, he should part
from the :-id;.:.n.- : :.c:,;i classical world, only source of balanced,
logical and true knowledge, what J. Needharn very accurately
called "Europeocentrisra".
As Anuar Abdel-Malek from Cairo emphasizes in "Diogenes"
(n. 44, dec. 1963), "it is necessary to understand properly that,
historically, we are in the age of European hegemony, and
retrospective criticism should not forget this circumstance. The
most remarkable works of the main schools of Orientalists in the
Western World (France, Great Britain, Germany, Spain, Italy,
Russia, U. S. A.), emanate from that tendency, from that vision
of Orientalism". I do not mean that this contribution has not
been fruitful and very useful ; Y. A. Dagher admits that "this
movement has contributed to awaken a national conscience in the
different parts of Orient, and to hasten the movement of scientific
and ideological rennaissance." But what Anuar Abdel-Malek
emphasized very correctly, this work of Western Orientalists "was
deeply saturated with postulates, methodological habits and
historico-philosophical concepts which very often endangered the
results and scientific value of works, and which, objectively,
influenced a great many true learned Orientalists to support the
politico-philosophical positions of the other group of scholars".
This second group which influenced Orientalists was com-
posed by colonial public officials, politicians, military men and
business men who only looked at the economical and soldierly
power of their country for their colonialist aims ; Orientalism had
to help this imperialist penetration and setting up. The idea
of Orient that Orientalists of the XIX century and beginnings
of the XX had, was subconsciously saturated by the concept of
Western absolute value and its superiority militarily, politically
and culturally.
July, 1965] WESTERN ORIENTALISM AND PURA&A STUDY 303
What then happend was that Orient had to be a working
subject or object, a passive matter, never active ; essentially,
Eastern researh does not appear until second World War,
philosophical and religious customs of Asiatic people "puerile,
childish and without any scientific value", non European scholars
do not possess any authority before their European or American
colleagues. Their deep linguistic knowledge as well as their
cultural training are disdained ; historical philology of traditional
orientalists masters totally European science and forgets completely
the study of living and modern Eastern languages, of their
literature, history and tradition. Tantrism was considered to be
* f rnagic'% and the works by A. Avalon were not estimated for not
following the accepted line within official Orientalism ; the
Pufanas are "folk tales", "childish legends without an order and
any value* % due to the fact that Hindus "do not possess a historical
sense". Until these last years, neither in universities nor in the
official books of Western Indology appeared systematic studies on
Pur anas 9
This mentality was reflected in the European studies and
essays on Asia and India, in particular; the more moderate ones
had a fatherly manner and a hidden segregatianism. Although
this 'mentality has changed since the second World War, it still
occupies an excessive place in Our days. The clearest evidence
was an almost complete absence of Eastern research workers in
international conversations and meetings. The last International
Congresses of Orientalists (Moscow and New Delhi) happily offered
the appearance of Hindu scholars and specialists ; however, in the
last Conversation on Muslim Sociology, held in Brussels (Sep-
tember 1961), there were twenty lecturers, but not even one
Knstera scholar ~; one of the participants, J. Berque, protested
against what he defined as "an anomally". It was really strange
and incomprehensible to need to speak about &&rn societies
without the attendance of any M** research worker in the
Conversation 1
t i. u *. 4.u,'nir that we are far from PurSna ;
The reader should not thin* tjnar we *
1 ^ ruftrfiwilv why these essential
everything I have said explains perfectly wny
12
304 ^IWl PURANA [Vol. VIL, No. 2
texts are so little studied and not very well known by Western
research workers. Once they were considered as "childish
legends" and "uninteresting mythological stories", they were
forgotten without listening to the voices of Hindu scholars and
scientists who emphasised the important, unquestionable and deep
value of puranic texts.
Things have changed now, a collaboration with scholars
and research workers of the eastern countries has been considered
as an objective necessity. In the U.S.A., in the U.S.S.R. there
are now Hindu research workers and specialists who own chairs
and means of work comparatively vast. So, the important job
of All-India Kashiraj Trust in connection with research on Purana
texts has, for me, an unmatched cultural and scientific value in
India, because it shows to Western Indologists that the cultural
and scientific circles in India can and know how to introduce
their research works as any other specialized centre in Europe
or America, and that, from now onwards, Western Orientalism
should consider very seriously Hindu works and studies- Research
works on Purana delivered by the All-India Kashiraj Trust have
an enormous scientific value, and I think that no important
book on Indology will be able to speak now of the Purana
without mentioning the studies and resolutions of the All-India
Kashiraja Trust.
Indology will soon have a new and important material on
this extraordinary and almost exhaustless source of Hindu culture.
The Western World will have not only to admit, consider and
study the scientific work of scholars and research workers of
India, what should be obvious but will place this work as it
deserves, in a privileged^ rank. The reason is very easy and it
always puzzles me when I study it : these Hindu research workers
find themselves in a position of evident privilege before foreigners,
thanks to their knowledge of the language and even more for their
inborn familiarity with the atmosphere which surrounds them,
with all the cultural, religious and philosophical inheritance of
, Taking this argument to itg last consequences, we can
that it is reasonable to consiiler that tie study of the ane
mil contemporary cultural problems in India is now
4V " %* If
i to
wise men and research Driers; tiey fill
' f
te better trained in every aspect to understand and
H f
to-.
problem, to interpret
listory, Tley have accession to filings kept in temples, in
private libraries, in public and private collections, and tbey
1 I I I *
rally Inoi how to manage tnese sources; ksides, they
and sociological understanding of cultural
possess a
life in India,
AN INQUIRY AFTER SOUTH-EASTERN ASIA IN
THE PUR ANAS.
BY
OM PRAKASH
5%
t f^Nti
r ^sRRTferajnfft Jit^rf^i s?f
: i
The remains of the literature, the sculpture and the religion
prevalent in Hindu South-east Asia, all vouch for a close relation
between the traditional and religious details of that country and
the PurSnas. Not to speak of the Mahabharata and the
July, 1965] SOUTH-EASTERN ASIA IN THE PURANAS 3Q7
Ramayapa -the works of Semi-historical character much on the
line of the Puranas, the Brahmanda-Purana itself has been
reproduced in its Indo-Javanese version 1 . Images of Si va , Ganesa
Nandm, Agastya, Nandisvara, Brahma, Skanda, Varaha etc! all
but Puranic deities have been recovered from different region 'of
south-east Asia e.g. Kombeng' cave near Maura Kanam in Bornio.
It is thus highly probable that the Puranas may also yield some
important informations bearing on the history and geography
of that country but in the treatment of the history of South-east
Asia the Puranas are the least represented for want of proper
study with that end in view. It is proposed, therefore, to present
ia a systematic way the historico-geographical data bearing on
south-east Asia the Puranas contain, in this paper, in so far as
the author could gather them together.
Most of the Puranas contain one full section consisting of
several chapters dealing with the geography of the earth of
which they have a unique conception 3 mixed with facts and
mythology. The relevant data which seems to contain a kernel
of fact and which gets some externel corroboration also assumes
itself into two different categories. The first is represented by
Brahmanda, Markandeya, Visnu, Vayu and Garuda etc. and the
second one represented chiefUy by the Vayu-Purlna, Both
categories consist of the description or enumeration of certain
Dvlpas mutually differentiated for inaccessiability by the salt-
water of the sea. But we are justified in regarding them as two
different categories on the criterion that the first one is described
as consisting of nine dvlpas within Bharatavarsba as the nbe
division (^tq[) of Bharatavarsha, while the second one is expresdy
stated to contain dvlpas outside Bharatavarsha to the south d it
and differentiated by sea.
1 . R.G. Majumdar : Hindu Colonies ( 1%3) P- $$>
2. Ibid, p. 95. ^^
3. The Puranas generally take the vie* of ****& ** J""****
concentric circles of land and ocean of diffisru kioctow liqw*" *
sugar, syrup, curd; purified butter and milk- AH * "
portion of the central one viz. the Trha*hrlo. **
nature of fairy land.
308 g^Qjq- PURA^A [Vol. VII., No. 2
Here it may be asked as to how the dvlpas (of first cate-
gory) remaining within Bharatavarsha as its different divisions
can be differentiated by sea as the territory of Bharatavarsha,
as it is generally known, now consists of no inland sea. But it
should be borne in mind that the connotation of Bbaratavarsha
is by no means settled. It may be that in those days of Intense
commercial and cultural contact Bharatavarsha might have
denoted what is known now as greater India and not merely the
continent of Indo-Pakistan.
Now what is the implication of the second category when
the dvlpas are already included within Bharatavarsha ? May be
another question. It may be surmised, however, that here the
degree of Indianization is perhaps implied as will be seen In the
description of general cultural conditions of the dvtpas of this
category. Thus it is said in the Vayu-Purana that 'full of men
and women, happy and spacious, there are hundreds of thousands
of settlements established inside the mountains. These are either
connected with each other or have only one gate. The people
grow long beards and moustaches and are like the black-clouds
in their complexion. The longest span of their life is eighty
years. They, like monkeys, are eaters of roots and fruits and
followers of the indiscriminate law of the cattle, being ignorant
of purity and discipline. The region is full of men like these.*
To begin with the first category it is said at one place 4
that the nine divisions ( ^l^) of Bharatavarsha, being differen-
tiated from one another by sea (3gST?aforrj) are mutually
inaccessible. This definition of the situation of these dvipas
reminds one of south-eastern Asian islands and their geographical
situations at once. These dvipas as enumerated in the same
continuation are Indradvlpa, KaserumSn, Tamravarna, Gabhas*
1. Vfcyiu I. 48. 6-10,
2* Brahmapcja Parana L 10.8-10
cf. Markancleya Purana 59. 5-7
Vinu, II. 3. 6-8 (Gitapress)
yu, 1.45. 78-80
See also Matsya, Chap. 121.
July, 1965] SOUTH-EASTERN ASIA IN THE PURANAS 309
timan, Nagadvlpa, Saumya, Gandharvadvlpa, Varunadvipa and
the ninth being this one i.e. Bharatavarsha proper, which is
surrounded by the ocean and is thousand yojanas from north to
south. But the Garuda-Purana 1 in its Achardkhanda. substitutes
Kataha and Simhala for Gandharvadvlpa and Saumya dvlpa
respectively. And strangely enough both the names are familiar
to us ; while Simhala is the ancient known name for Ceylon,
Kataha appears among the names of the ten and eleven States
that Rajendra Chola conquered during his overseas expedition
which he concluded by capturing Kataha. R. C. Majumdar
plausibly identifies it with Kadar or Kedda in Malaya
peninsula which is definitely included in south-east Asia and
bears traces of Hindu colonization. 2 If this indication be genuine
we may better identify the Gandharvadvlpa of other Puranas
with Malaya peninsula. But unfortunately neither we have any
indication like this in case of other dvlpas enumerated above nor
the Puranas accord any detailed treatment of these dvlpas so as
to enable us to locate them precisely. Suffice it, nevertheless,
to say that the ancient Indians were not absolutely ignorant of
the geography of south-east Asia which (at least some part of
which) they ragrded as forming a part of Bharatavarsha The
lack of detailed description of these islands may probably be
due to the corrupt text and interpolation so frequent m the
Puranas.
" Unlike the dvlpas of first category the treatment of tbo*
included in the second category is more ela bomte. .To tb
south of Bharatavarsha, it is said at one place,' some en , thousand
yyana, beyond the great ocean (SlafcT <HWr)
Inch U three thousand *, 1- *-; ^J^t
sixty, eighty, hundred and thousand W^ Barhi(1!l
thousands of small islands ' des
i. =nrr*t:
2. Hindu Colonies, pp. 38-39.
S T V5yu, I, 48 r l-? ?
310 *fTO PURANA [Vol. VII., No. 2
dvlpa and its different divisions. Beside Jambudvlpa, there are
six other dvipas which are reputed as the mines of various
jewels on the earth. These are Anga-dvlpa, Yama-dvTpa,
Malayadvlpa, 1 Sankha-dvTpa, Kusa-dvlpa and Varaha-dvTpa.
In this way, so the account is concluded, are describ-
ed the affiliated islands (sp| gfar;) which are greatly extant
to the south of Bharata dvipa country (sn^cTflfq^I,). This one
country i.e. Bharatavarsha is sujd to consist of many islands
differentiated and disected by the water of the sea.
It is not clear, however, from the extracts quoted above as
to what do the expressions to the south of Bharatavarsha some
ten thousand yyanat beyond the great ocean there is a land
which is three thousand yyancu in extent and "Barhinadvlpa
besides which there are thousands of small islands" precisely
mean. Do they signify the insular and continental divisions <#
south-east Asia ? We have, as a matter of fact, no data at our
disposal to answer the above question, but the possibility of its
being so, at the same time be limited.
Though not altogether free from difficulties and discrepan-
cies we are fortunate in having some detailed informations about
the geography both physical an d human of the most of the
individual jslands enumerated in the list of the second category
Some new islands which are not in the enumerated list are
described m detail, while others which are in the list, are over-
looked. Let us notice, therefore, the treatment of the individual
dvipas as found in the Puranas as also the resemblance they
reflect with t nown native or Chinese traditions about the
1. Ibid, I. 48. 1M4.
& Ibid, I. 48. 42-43.
July, 1965] SOUTH-EASTERN ASIA. IN THE PURANAS 311
history or geography of some or the other countries of south-east
Asia.
1. Anga
It is full of many associations (^). It is of great
extent and full of various rnlechehha-ganas. There are mines
of gold and coal in the ground. With rivers, mountains
and forests it is chequered and is surrounded by the ocean.
There is a mountain Chandragiri by name full of many
falls and caves animated by various creatures. In the
midst of Nagadesha through which that great mountain
stretches there are the abodes of the crores of the Nagas
upto the sea-shore 1 .
2. SankJio^Dm^a :
There is a kingdom established in the Sankhadvlpa,
hundred yojanas in extent and full of various mlechchha
ganas. There is a mountain ankhagiri by name which is
white like the conch shell and full of many bounteous mines
of jewels exploited by various people. From this mount
emerges the river Mahapunya and on this the Nagaraja-
Sankhamukha has made his abode.*
It is interesting to note that the native tradition prevalent
in Kambuja associates the first Hindu colonist Kambu-Svayam-
blmva with a Nagaraja equipped with magical powers through
which he converted the dreary desert into a pleasant country to
be ruled by Kambu Svayambhuva. The extract as quoted by
R. C. Majurndar is as follows :
"In the dim past Combodia was a desert of sand and
rocks. One day Kambu-Svayambhuva, the king of Aryadesh,
fo^nd himself in this dreary landscape. The death of
Mera, whom the great god iv himself gave to mm ^ mode m
disconsolate and he left his country in order to die the Wut
desert he could find. Having reached Combed, he en u* io
a grotto. To his horror Kambu found iumself in the mUst
~ 1. Ibid, I, 48. 15-18.
2. Ibid I. 48. 31-33.
13
<pTRr~ PURINA [Vol. VII., No. 2
312
Jure number of huge, many headed snakes whose piercing eyes
were turned towards him. Kambu, however, boldly unsheathed
his sword and advanced towards the biggest snake. To the
utter amazement of Kambu, the Snake spoke in a human voice
and asked his whereabouts. On hearing Kambu's story the
serpent said : 'Your name is unknown to me, stranger, but you
spoke of Siva and Siva is my king, as I am the king of Nagas,
the great snakes. You seem to be courageous too ; therefore,
abide with us in this land you have chosen and end your grief.'
Kambu remained and came to the like of the Nagas who could
take human shape. Several years later he married the Naga
King's daughter. The king of the Nagas possessed magic power
and turned the arid land in a beautiful country like that of
Aryadesha. Kambu ruled over the land and the kingdom came
to be called after him Kambuja." 1
Although nothing definite can be deduced from these mere
reflectory resemblances but some sort of association of Sank ha
and AngadvTpas with Cambodia is, nevertheless, indicated.
3. Yama-Dvtpa :
It is also rich in mines. There is a mountain
Dyutiman by name which is decked with ores and which
is the source of rivers and gold. 2
4. Malaya Dvipa :
It is also likewise prosperous. It is the mine of Mantis
and Jewels, of gold, Chandan-wood and seas. Full of various
Ganas of mlechchhas, it is decorated with rivers and moun-
tains. There is a mountain called Malaya which is the
mine of silver and it is also called Mahamalaya. The other
mountain is Manda by name and is extent on the earth.
There is the temple of Agastya venerated by gods and men
alike on it. There are, moreover Asramas associated with
bowers grass and vegetation on the golden foothills of the
mount Makya^ Overflowing with various kinds of flowers
1. Hindu Colonies, pp . 183<
X Vayu, I.4&9,
July, 1965] SOUTrt-EASTERN ASIA IN THE PURSNAS 313
and fruit it surpases even the Heaven which descends there
on every fortnight. 1
The temple of Agastya referred to above is in striking conso-
nance with what is known of the cults of south-east Asia. The
cult of Agastya is one of the peculiar cults of that country.
Besides the literary allusions 8 to the cult of Agastya iconic re-
presentations of Agastya along with those of Siva, Ganesa, Nandl,
Nadisvara, Brahma, Skanda and Mahakala have been recovered
from several remains such as Komberg cave near Maura Kanarn
in Bornio. 3 His temple in Malaya peninsula as such is by no
means an improbable statement and we may better identify Malaya-
dvTpa with Malaya peninsula as also with Kataha and Gandharva
dvlpas of the first category.
The Garuda-Purana as we have seen above, replaces
Gandharva and Saumya dvipas of the first category with those of
Kataha and Simhala. Strangely enough the next dvipa described
after Malaya is not ankna dvlpa which follows it in the list
enumerated above unless we suppose the intervening description
of Lnnka as the continuation of Malaya dvlpa. But the supposi-
tion is something un-natural and the description of Lanka must be
separated even at the cost of making the number of dvlpas seven
thereby as against six stated in the concluding verse, as the
Kumuda dvlpa, is such an insertion which can neither be regarded
as the continuation of some nor is enumerated in the list.
5. LaHka or SimJiala
On the Trikuta hills bedecked with many ores, heights of
several yojanas,varigated peaks and recesse, there is a city called
Lanka, which has golden ramparts and Toranas and is chequered
with turrets and sloping or matched roofs. It is garlanded by
massions and palaces, is hundred ytyannu in length and thirty
yojanas in width and remains always happy and inspired. This
1. Ibid. I. 48. 20-25
2. Hindu Colonies, p. 95. There is a work Agastyaparva in Indo.J ava -
nese literature.
3. Ibid. pp. 25, 98.
314 *R* PURXN& [Vol. VII., No.
Mahapurl being the abode of sensuous demons is inaccessible for
human beings. On the east of this dvlpa at the shore of the sea
there is a great temple of siva called Gokarna. 1
6.
There is again a Kumuda dvlpa decorated with various
types of virtuous things. Full of many villages it is the fortunate
mine of many jewels. Here is propitiated Kumuda, a sister of
Mahadeva famous for her repelling of evil spirits.*
VaraJia Dvzpa :
In the Varaha dvlpa which is full of many Mlechchha
ganas, many jatis, many settlements and cities, riches and food-
grains, righteous people, and which is happy with rivers, mount-
ains, forests, flowers and fruits there is a mountain called Varaha,
beautified by many recesses, caves and falls, There emerges out
of it a great river Varahl by name. Visnu is worshipped here
by the holy Brahmanas in his Varaha form. 3 It is interesting
to note that the Varaha incarnation of Visnu is not only known
to the literature and tradition of south-east Asia but also is
represented in its iconic form. 4
"We have thus described the six minor dvzpas entirely
which extend a great deal to the south of Bharatadvlpa country",
so concludes the account of Vayu-purana. 5
The regular feature o all these dvlpas is their richness in
gold, jewels and other precious metals. This feature accords
well with the numerous adventureous stones of the jatakas
Brihatkatha and native legends all pointing to the singular fact
that the ambition of acquiring stupendous wealth in utter frust-
rations by exploring seal-girdled solitudes of wealth, braving
shipwrecks, difficult paths, biting encounters with climates and
the savage peoples was the chief force that attracted colonists
L Vayu,1.48. 26,30
2. Ibid, 1. 48. 34-35,
3* Ibid, 1,48. 36-40.
4. Hindu Colonies, p. 97.
July, 1965] SOUTH-EASTEkN ASIA IN THE PURXNAS 315
from India to south-east Asia. After these unknown lands were
explored the trial of luck by exposing oneself to all kinds of risks
of sea and strange land for the blind search of gold and precious
stones was replaced by the surer commercial bargain. Whether
the Purarias are also acquainted with such adventurous stories ?
It appears that in some of their earlier versions which are lost to
us they certainly were, and enough remains even now to show
their survivals. Thus of the various kinds of difficult 'paths'
e.g. Vetrapatha, Ajapatha, Jannupatha, ^ankupatha and Chhatra-
patha described in the Sanudasa story of Brhatkatha the Matsya-
purana alludes to the countries of Sanku and Vetrapathas and
adds a third one not found in the story, viz. Kharapatha. 1
Explaining the Vetrapatha Dr. Majumdar says "they climb up
to the top by catching hold of creapers (Vetra)."* About
^ankupatha the same writer observes, "An iron hook, attached to
a rope of skin, is thrown up till the hook is fixed up in the
mountain. Having climbed up the rope, the man makes hole
on the hill side with a diamond-tipped iron instrument, and fixes
a spear. Having caught hold of this he detaches the hook and
throws it aloft again, till it is again fixed up in the mountain.
Then he ties the rope to the spear and having caught hold of
the rope with one hand strikes it by hammer with the other,
till the spear is detached. Then he clirnbes up again fixes
the spear, and repeats the process till he ascends the top of the
hill.* 53 What is more convincing of the minute acquaintance of
the early Purarias now lost to us of the affairs of south-east Asia
is the survival of the Kaundinya legend in the Acharakhanda of
the Naradlya-Purana. The legend, though placed in a very
different perspective of Ekadaslvrata Mahatmya agrees in some
important details with the Chinese version of the same legend.
The summary of that legend known as Kasthilopakhyana in-
serted into the larger narrative of Rukmangada-MohinI Katha
may be given below. 4
U Matsya, 121. 5 6 "cRT ^3T%TF^|^
2. Hindu Colonies, p. 10.
3. Ibid, p. 11
4. Naradiya Puraea II. 37 verse 43 onward upto Chapter 30.
316 ^Ht PUKANA [Vol. VII., No.
A Kashthila that was exposed by the tearing of the wood
by the father of Sandhyavatl, the queen of Rukmangada and the
mother of Dharmangada, was saved from the crow by Sandhya-
vatl. It spoke thus, in human voice : Sandhyavati I was the
daughter of Muni Sumantu and the wife of Kanudinya 1 in my
previous birth. I used to live, at Kanyakubja with my father,
mother and friends. I was given in marriage to a Brahmana
Kauntlinya the son of a Vedic Brahmana,. In course of time,
however, my father-in-law expired and after performing his
burria! rites one day my husband went to the royal palace by
way of curiosity. There he saw beautiful prostitutes entering
the house of the king. Of them he persuaded two by giving
plenty of wealth to come and reside with him in his own house.
Within three years all the wealth that my husband got was
drained out and he became pennyless. He then asked for my
ornaments but I evading his request went to the house of my
father. Then he started giving to prostitutes by selling his
properties which also ended. Being thus helpless he disposed of
for a little cost the farms and food-grains he had and went to the
sea and embarking upon a boat my husband entered the great
ocean.* Going a long way inside the curious sea some hundred
yojanas by the support of the wind the boat was wrecked and its
sailer dead. 8 My husband by a lucky chance caught hold of
a big wooden block and was brought by the wind and the good
action of his previous birth to the foot of a mountain decked with
bejeweled peaks, several fountains and birds. Seeing that
Abnormal mountain he leaving aside the boat of wooden block
\
II. 27.51-53.
4ifTI TtaJTiJI Ifuuarr m-c* -*--,., *S /*^
r: (| ibid. n. e?.
July, 1965] SOUTH-EASTERN ASIA IN THE PURANAS 317
\
ascended it being eager of wealth. 1 After satisfying his hunger
and thirst he slept deeply under the dense shadow of a Sala
tree untill it was evening. la the evening a Rakshasa came by air
thundering like cloud with a young girl clapped in his arms like
Slta by Ravana. The unfortunate girl was the daughter of the
king of Kashi, Ratnavati by name whom the Rakshasa kidnapped
from the royal palace. The Rakshas entered a cave full of jewels,
food and drinks of various sorts and released the girl. The wife of
the Rakshasa suspecting that ha brought the girl for marriage and
not being satisfied with the pretence of the Rakshas that h- brought
her for her (Rakshasi's) food as a brahman lying outside the cave
under a tree would serve for his food, went to the Brahmana
Kaundinya and instigated him to kill her husband and extend
his love for her. Ratnavali on the other hand, at the verge of her
seducation by the Rakshas succeeded in persuading the lustful
demon to bring the Brahmana to perform their marriage rite so
that their love may bj legalized. But when the Rakshasa came
to bring Kaundinya to the cave Kaundiya killed him with a
weapon given to him by the RakshasT. Afterwards he came,
lead by the Rakshasi to the cave where Ratnavalli was, and
dedicating all the wealth of the cave to him for sale* at will the
RakshasT asked for the love of the Brahman.i. The Brahmana,
however, expressed his reluctance to place his faith upon one
who can kill even her husband. 3 Finally, however, the Rakshasi
J -
II
"
iya. II. 27.69-71
2.
Ibidl
318 g^foiij- PURANA [Vol. VIL, No. 2
assumed the form of a female elephant and keeping all the
wealth of the cave and kaundinya and RatnavalT on her back went
to KashI where both Ratnavalf with the consent of his father and a
largo part of the royal wealth as dowery and the Rakshasi
were married by the Brahmana Kaundinya who now began to
live at Mahodayapura. 1 Knowing the tale of her husband
the first wife of Kaundiya also came and was warmly welcomed
by her husband. But since she decieved her husband by not
giving her ornaments at his request and since she left him in
his poverty ; it is demonstrated, she was bora as a Kashthila
i.e. wood-worm to undergo many such mean births again for many
times as the divine punishment of the unfaithful wife like her.
We are least concerned here with the moral or the pers-
pective of the story, what is of prime concern for us is the remote
resemblance of the theme of the story with that of the Chinese
version of Kaundinya legend which is known so far to have no
parallel in the west Indian literature except the name of Kaundinya.
It is described thus in the words of R. C. Majumdar :
"The Sovereign of Fu-nan was originally female called
Lieu-ye* There was a person called Huen-Chen (Kaundinya) of
Ho-fu. He was a staunch devotee of a Brahmanical god who was
pleased with his piety. He dreamt that the god gave hirti a divine
bow and asked him to take to sea in a travelling vessel. In the
morning he went to the temple of the God and found a bow.
Then he embarked on the trading vessel and the God changed
the course of wind in such a manner that he came to Fu-nan.
Lieu-ye came in a boat to plunder the vessel. Huen-chen
(Kaundinya) raised his bow and shot an arrow which pierced
through the queen's boat from one side to another. The queen
was overtaken with fear and submitted to him ............ The same
story is repeated in later Chinese text," so writes Dr. R. C.
Majumdar, in some cases with additional details such as the
marriage between Hien-Chen (Kaundinya) and Lieu-Ye." 1 He
Ibid. II. 28.69-
Hindu Colonies, p. 177,
July, 1965] SOUTH-EASTERN ASIA IN THE PTJRANAS 319
*
also seems to suggest some south Indian affiliation in this event if
it was historical by noticing the 'Brahmanas of Kaundinya Gotra
mentioned in an inscription of Mysore belonging probably to the
second Century AD. 1 But now in view of the express mention
ofKanyakubja and KashI in the Purana version of Kaupdinya
legend any such belief if entertained should be given up. The
description of Lieu-ye as 'clad only in sun beams' in some Chinese
versions may again justify the Puranic appelation of RakshasI for
her substitute in the Puranic legend."
From what has been said above it can be asserted with doe
weight that it is no use saying that the Puranas contain no infor-
mation regarding South-east Asia. The data they contain m*y be
corrupt, twisted and discrepent but they do contain it and tto
defects may be overcome only by more and more work and cri
study which is denied to them often by outright rejection of
value in this respect. Would the vague and mcoaststaiit
work of detecting the Indian association of tt*e p>per nacw
Kaundinya of the Chinese legend with the golr&-nW5 K*^ir*
mentioned in the late inscriptions of Mysore, 1 kave e*er eadWlff .
the express story, of Naradiya Purana with tbe dbtwb *rf Use e**at
would have been allowed to rest in obiivkm ?
1. Ibid, p. 177
2. Hindu Colonies
5*
ii
322 <roi*L FURANA [Vol. VII., No.
Hazra (in his 'Studies in the Puranie Records on Hindu Rites and
Customs', Pub. Dacca University, 1940, and in his 'Studies in the
Zfpapurams', Calcutta, Vol. I, 1958, Vol. II. 1963), A.D, Pusalker
(in his 'Studies in Epics and Puranas of India , Bombay, 1955),
Pt Jwala Prasada Misra (in his 'Astada*a Purana Darpana (Hindi),
Venktesvara Press, Bombay, Satfivat 1993, A. D. 1936) and
others.*
Here, therefore, only a very brief review of the Puranas
is proposed to be given as preliminary to the scheme of
Purana-referencing. For this review and the scheme of referen-
cing only the eighteen Mahapuranas, and the Visnudharmottara,
the Harivamsa, the DevI-Bhagavata and the Siva-Purana have
been taken here.
The present article is divided into the following sections :
1. Origin of the Puranas two traditions,
2. Evolution and Growth of the Puranas.
3* Puranas and Upapuranas
(a) Puranas
(b) Upapuranas ,
_ : . (c) Distinction between Puranas and UpapurSpas
(d) Names of the 18 Upapuranas.
4. Mablpur5nas
(a) Authorship
(b) Number
(c) Names
(d) Serial order
(e) Classification of the Mahapuranas
(f) Division of their text
(g) Extent of their text
(As given in the Puranas),
study - for
July, 1965] PURANAS AND THEIR REFERENCING 323
5. Present vulgate texts of the Puranas
(a) Printed editions of the Puranas.
(b) Division and extent of their text.
6. Abbreviations of the names of the Puranas.
7. A scheme of PurSna-referencing,
1. Origin of the Puranas two traditions
The Puranas give the following two traditions of their origin:
(a) The one original Purana of divine origin :
The tradition which ascribes a divine authorship to the
Parana is found mentioned in the ancient Vedic literature 1 as
well as in the Puranas. 3
The Purana is regarded as the fifth Veda (as in Cha. Up,
VII. 1.2) or simply a Veda (as in Sat, Br. XIIL 4,3,13 : 'fOtrf %<?:'}
or the Purana-Veda (as in Vayu-P., Venkt, I. 1. 15). Hence like the
Veda the Purana is also regarded as originated from the UecMtta*
(the Remainder ; i. e. the Absolute Brahman, the sole cause of the
universe, which remains after the destruction or the negation of
the universe), or the Mahalhuta (the Great Being) 4 , or Brahma*.
1. Cf. Ath arva-Veda, XI, 1. 24 :
srnnfa
Br. Ar. Up, II. 4.10 :
2. Cf. Matsya-Puraya 4.
(Cf, also Matsya 53.3 ; V$yu L 1.54 ; Bej I. L40 ; Padma,
Srsti-Kh., U45 ; Mark. 45-20; Brahma, An* cdn-, 161*27 ;
etc.)-
3. Cf. AV. XI. 7.2 4, quoted in ftu I above. For the explanation of
the word 'Ucchista* se Sayana on the Uechi^ta Sukta of AV (X.
4, See Br. Ar. Up. IL 4.10, quoted in fa* I above,
5. See fix. 2 above.
324 S^oiq PURANA [Vol. VII., No, 2
This first single Purana, which originated from the fifth mouth of
Brahma 6 , consisted of a hundred crores of slokas ; it is abridged by
Vyasa into the four lacs of slokas in every Dvapara, and is then
divided by him into the eighteen Puranas in this world of the
mortals ; in the world of the gods, however, the Purana is still of
a hundred crores of slokas. 7 This divine origin of the Puranas is
regarded as purely mythical by modern scholars. 8 But at least
It shows the high regard in which the Purana-Vidya was held.
This original Pnrana from Brahma consisting of a hundred
crores of slokas and its abridged form of four lacs of slokas
were both known by the name of the BraJimanda-Purana^ and this
Brahmanda-Purana again was divided into the eighteen Puranas. 8
6. Bhavisya-P., I. 2, 56 f. :
7. Cf. Nar.-P.L92. 22 ff. :
: n
^551%
Cf. also Matsya 53.4, 1Q ; 57.53.
8. E.g. P.V.Kane: H. Dh. V. II., p. 829.
9. cf.
(Sk.-P., VII. 2. 8 f.)
(Nar. P. I, 109. 30 f.)
July, 1965] PURANAS AND THEIR REFERENCING 325
(b) The one and the four Original Puratta-Samhita-s of human
origin :
The Visnu, the Vayu and the Brabmanda mention that
Maharsi Vyasa first composed a Purana-Samhita from the material
supplied by the aJc7iyana~s (tales), upakhyana-s (episodes), gaihd-s
(slokas handed down from the ancient times) and Kalpajofai-s (lore
corning down from the ages, Pargiter ; words or descriptions relating
to the Kalpa-s, Kane). 10 He then taught this Purana-Sarhhila to his
disciple Suta Lomaharsana, who also composed his own Purana-
Samhita and taught it m six versions to his six disciples, of whom
the three disciples, namely Kasyapa (or Akrtavrna), Savarni and
Samsapayana composed their own Purana-Samhitas. Thus
these four Sarhhitas, viz. of Kasyapa, of Savarni, of Samsapayana
and the fourth of Romaharsana were the four original (p&rva,
Vayu ; mula, Bhag.) Purana-Sambitas ; the first three Samhitas
were based on the Romaharsanika Samhita. 11 All these four
original Pur ana-Sarah it as consisted each of the four pSdas
:' Vayu, I. 61.59 a) ; each dealt with the same
subject-matter ('^f^^T^f^Tr: 1 59b), but they differed only i
their diction and reading like the Vedic Sakhas ( *nswt 3rnjffT
%^IT^T z^T ?lrT' 59cd). Each Samhita was of 4,000 slokas, except
the Samsnpayana-Sarhbita which consisted of 8,600
' 59ef ;
10. 3rr??TT^^l c i r Tre z lT%n ! f7TfifT:
.
11.
also
T i
1. 61.
326 5*T*PL PUR5 ^A [Vol. VII., No. 2
These original Puranas are perhaps referred to by the
name of the Adi-puranoi (or -Pur anas) in the Bhavisya-P. (IL i.
7,llcd), Matsya (164.16), Padraa (An. edn. V. 35.14), Vam. (2.20)
etc. But these original versions do not exist now, still some of
those original composers, bssides Romaharsana, appear as inquirers
or narrators in some of the Puranas and also in the Mahabharata-
Thus Savarni (Vayu L 21.1), Kasyapeya (Vayu L 7.1) and Sarhsa-
payana (as inquirer in Vayu L 49.96 ; 56. 1-2 ; 57.86, 88; 60-33-34 ;
IL1.1 ; 4.1 ; 10.2 ; 11.24 ; 27.16 ; Bd. II. 15.1 ; 19.99 ; 28.2 ;
30.1,5; 34.34 ; 36.1 ; III. 1.1 ; and as narrator in Vayu 11.41-67 ;
etc-) appear in the Vayu and the Brahmanda, which are two of
the oldest Puranas as they only have the four-pada-di vision of
their text. 12
2* Evolution and Growth of the Puranas 13
We find several marked stages in the evolution and growth
of Puranas. From the ancisnt secular and religious stories
and cosrnological statements found in the Brahmanas or from
the simple works containing such stories and statements, the
Puranas have grown into a literature of unparalleled vastness,
complexity and variety, treating of almost every aspect and
sphere of human life. The following stages of their growth
may briefly be stated here :
(a) First stage Puranas as ancient stories or cosmological
statements ; 14
The earliest references of the Pqranas are found in the
singular number in the sense of the ancient stories, such as of
Pururavas and Urvasl 11 * or in the^sense of such cosmological state-
ments as 'WEI5T f53WT *rmtcf 14b , in the following Vedic works 15 :
12. Vide. Pargiter : A JUT, pp. 23 ff. ; and footnotes
13. For this topic see also Kane, op. cit., pp. 853 ff.
14* Cf. my article 'Purana, Itihasa and Akhyana* in 'Purana*, VL 2
(July, 1964), pp . 151 ff.
Ha. Cf. Sayana on Sat. Br. XIIL 4. 3. 12 f, and my article in <Purana>, VI.
2, p. 453, referred to above.
14K Cf. Sartkara orx Br. Ar. Up IL 4. 10., and my article referred to above.
15. For quotations see my article referred to above in. fn, |4 f
July, 1965] PURANAS AND THEIR REFERENCING 327
(1) Atharva-Veda (XI. 7.24 ; XV. 6.10-11).
(2) atapatha-Brahmana (XI. 5. 6. 8 ; XIII. 4. 3.13).
(3) Gopatha-Brahmana (1.21)
(4) Chandogya-Upanisad (III. 4. 1-2 ; VII. 1. 2).
(5) Brhad-aranyaka-Upanisad (II. 4.10).
(6) Asvalayana-rautasutra (X. 7).
(7) Sankhayana-rautasutra (XVI. 2-27)
(8) Gotama-Dharmasutra (XI. 9).
It is not clear whether the word purana used in the above
works stands for ancient stories and cosmological passages or for
a separate class of works containing such matter.
(b) Second stage Puranas as definite works containing eosmo-
gonioal accounts and iSmrti-matter 1 * :
Puranas as definite works are found referred to in the
Taittiriya-Aranyaka (II. 10) and the Apastamba-Dharmasutra
(I. 6. 19. 13; "lO. 29. 7 ; II. 9. 23. 3-4; 9. 24. 6) The Tait.
Ar. uses the word 'purana' in the plural. Apastamba
quotes four verses from some Purana or Puranas, summarises
one verse of a Purana and one verse of a Bhaviyat
Purana of his times. The two verses from a Purana quoted by
Apastamba in I. 6. 19, 13" have not yet been traced in any of
the existing Puranas, but they occur with some variations in Manu
4. 248-249. The two verses quoted by him from a Purana in
16. See also Pargiter, op, cit., pp 43 ffl, Kane, op. cit., pp. 817 f. and his
fn. 1328.
17.
fasrt
328 fjqjouj PURANA [Vol. VII., No. 2
II. 9. 23. 3-6 18 are similar to the verses found in Vayu (I. 50. 213,
218), Brahmanda (IL 7. 180), Matsya (124.102-3) and Visnu
(II. 8. 93), The prose passage given in I. 10. 29. 7 19 is apparent-
ly a summary of Matsya 227. 115-117, and according to Pargiter
(AIHT, P. 44) this Matsya passage was evidently the one that
Apastamba had in mind. The passage given in II. 9 24. 6 10
in concise prose cites a Bhavisyut-Purana. These passages of
Apastamba clearly show that the Puranas in his times (c., 500,
Kane) were like the present Puranas, and, besides dealing with
sarffa and pratisarga, contained Smrti matter also.
(c) Third staff e PancalaJcsana stage :
The Purana is generally defined as Pafica-lak&ana, ** e - having
five characteristics, i.e. mainly treating of the five topics of sarga
(creation), pratisarga (dissolution and re-creation), vamsa (genealogy),
manvantara-s (periods called Manvantaras, each consisting of 71
Mahayugas), and vamianucarita (accounts of dynasties of Kings,
Rsis and Gods).* 1 It is not certain when the Purana came to be
regarded as Paftcalaksana, but so much is certain that by the time
of Amarakosa (c, 500 A.D.) this definition of the Puranas was well-
established, for this work also defines the Purana as
cpCT$
sF*ri*fffa?:
1
u
sr^rt ^f^^ 3j*fctt i
wrf. u. 9. 23.
II (ibid. I. 10* 29. 7)
20. <gH3 ^rf cft^rmf Wtftfa ^f^StIc5^^ I f (ibid. II. 9. 24, 6.)
21. M^ sffo^nte *dt 'Tfor ^ \
u
These panca~laksana-$ of Purana are well-known. They are
mentiOBcd in. Ag. 1.14, Bhag. (Devi-) I. 2. 18 Bhavisya I. 2. 4-5 ; Bd.
L L 37^, Brv. IV. 133*6, Garuda L 215.14, Kur. 1. ' 1.12, Matsya 53.
65, giva V. 1.37, St VII. 2.84, ^arah 2.4, Vi?. III. 6.25., Saura-P. 9.4.
The Sk. and some Mss. of the Mataya read 'gUTig^^I^f^ for
The Kavya-Mimarhsa (Adh. 2) gives the
follows :'*?:
ir
July, 1965] PURANAS AND THEIR REFERENCING 329
But these five laksanas were not the only topics which the earlier
Pur5i?as dealt with from the earliest times (at least from Apastamba's
time), for they also dealt with Smrti or Dharmasastra material. It
can only be said, therefore, that these five were only the distinctive
characteristics forming the main topics of the earlier Pur5nas.
(d) The fourth or the last stage extant Puranas :
The extant Puranas constitute the fourth or the last stage in
the evolution of the PurSnas. Even before the time of Kaujilya
the Pauranika Siita who was specially adept in the five lafa*na* of
the Puranas and carefully preserved the genealogies, had ceased to
exist, for Kautilya (V. 3) clearly mentions "Pauranika' as an official
of a king separate from the Siita and the MagaJha, whose function
was to recite the Pur anas to the king in the afternoon/* Hence
the extant Puranic texts, which were possibly compiled or redacted
after the Pauranika Siita had ceased to exist, generally neglect
the pafica laksana-s and mainly deal with the religious matter, such
as deva-puja> vrata, dana, tlrtlia, SrSddha etc. together with 3k/ty3n&&
and &pakhyana-$ connected with them. Hence they are truly
called as the Z>harmasastra-$ by the Bhavisya-PurSna, 13 The
Visrm-Purana is the only Parana which mainly deals with these
ftve topics in a systematic manner** 4
According to Prof. Kane the compilation of the extant
Puranas was completed by the 9tb century A* D. and the Upa-
puraijas began to be compiled from about the 7th or the 8tb
century A. D M and their number went on increasing till about the
13th century or even later- 15
After the 9th century A.D. no further Mahapuianus were com-
piled, but additional matter seems to have been unscrupulously
inserted in several Puranas such as the Bbavisya. 15 * Sever*! of
22* Sec Fargiter, op. cit. 9 p. 55
23. Cf. Bhav. P. I. 1. 65-
II
- *
24. Cf. Vi. P. VL 8. 13 :
25-25a* Vide Kane, op. dt, P*
330 3*1I1 PURANA [Vol. VIL, No. 2
Mahapuranas such as the Agni, Guruda and Narada have become
encyclopaedic, thus treating of every subject of human interest.
3. Pur anas and Upa-puranas
(a) Puranas :
The word 'purancC has generally bs:eu used for a Maha-
Purana, The word 'mtzhajpuraxa' is of a late origin ; it is used
only in the Brabma-vaivarta (IV. U *,7) as **r^rft gTiairiFf* and
in the Bhagavata (XII.7.10) as '^ ( g^rtf >, and (XII. 7.221 as
T|Tf??T ( I^TlfT )' and also in Vayu (I. 42. II) as *^f% %*$&;
all the other Puranas use the word /*/ <*,*' for those
Puranas which are now called 'MuhSpura/t.i-s' (L e, the
major or main Puranas). Even the Hhagavatn und thu J5rahm,v
vaivarta use the word 'I'wSpa' for the 'MuhSpuranri' ulsu in
the same breath. The Uhuguvutu calls itself as tiu; *iPWrt TCWf
(II. 10. 43) and not as 'WFlcf ^g^miT'. Similitrly, lilt- Bmhuia-
vaiv. also calls itself us 'g^trf' (
IV. 133, 27 cd). But in the colophons of almost ull tfae (Maha.)
Puranas we read *^T ^....HfTg^pf etc..
(b) Upa-purana9 :
When the number of the PurSrms was fixed as
( 'KVF ITmi^r' )* 6 , all otfaer PurSnas composed after that
were considered as originated only from these eighteen
and^so they were called as the 'Upi-purSva s* (i. c. sccouilary
Puranas ; Vis.-P., III. 6.25; Brv. IV. 133. 7n ; Sawru-P. 9.12 ; etc.);
and^sometimes even 'Alpa' (Bhag. XII. 7. 10d) and ^fttflafc*' <22d)
Puranas, both meaning 'minor' Puranas. According to the Suura.
PurSna (9. 12) the Upa-pura^ai are the 'KMta*' or supplements of
the Puranas, and it also calls itself us the *KA#a* of the lintbnm
Purana
26. cf.
It (MmtBya, 53,70)
P. I. 92.
27. c/. srgT^TRi? g^ cpjwf ^ srfoc^i% i
it
July, 1965] URANAS AND THEIR REFERENCING 331
The Matsya-Purana (53. 60-63) mentions only the four
Upa-puranas (which it calls Upabheda-s\ viz. '3RfS| ? (of the Padma-
Purana), 'q^^TO' (also perhaps of the Pad.-P.), *T^ f (of the
Bhavisya-P) and 'anfozT (also perhaps of the Bhavisya). The
number of the Upa-puranas, however, went on increasing, but in
course of time it was also fixed as 'eighteen' 3 * ; even then their
number went on increasing, and now the names of more than one
hundred Upa-puranas are available. 29 The eighteen, however, are
still considered the principal Upa-puranas, and their list is given in
several Puranas (both in the Mahapuranas and the Upa.puranas). 80
The Upa-puranas which appeared after the number of the Upa-
puranas had been fixed as eighteen, are sometimes called 'Aupa*
purana~s> (sftag^nnifsr), and the number of the Aupa-Puranas, was
also fixed as eighteen, but the list of the eighteen Aupa-puranas.
contain mostly the names of the Upa-puranas of the recognised
lists . 30a
'(c) The distinction between the Pwarias and the fTpa-pnra$a s :
According to the Visnu-Purana (III. 6. 25) and the Saura-
Puraria (9. 4-5) the five main ch&racteristics(pafica-la?csatia-s) belong
to the Puranas (i.e, the Mahapuranas) and the Upa-puranas both, 81
28. cf.
T sr^foerr: u (Brv, iv. 133.22).
29. Vide. R. C. Hazara : Studies in the Upa-Puranas, Vol. I., Calcutta,
1958, p. 5-fn. 1.
30. Ibid. pp. 4-13 (XXIII lists of the Upa-Purai.ias have been given here
by the author.)
. cf.
cfrr t
u
t (Brhad-Viveka,Adh.3)?
si.
332 StfsiJJ: p UR^NA [Vol. VIL,
but according to the Bbagavata (XIL7.10) and the Brv. (IV.l|3.6f,)
the five laksana^ (sarga etc.) belong to the Upapuranas, h$jt to the
Mahapuranas belong the ten laksana~s?* or even more (gmfg'fefl, Brv.),
But perhaps, it is only an arbitrary distinction, for both the five
lak&ana-$ and the ten laksana-s are sometimes treated of both in the
Mabapuranas and the Upapuranas (at least in some of them), and
both are more or less of sectarian nature, and deal more with the
religious matter vrata, sraddfta, puja, tirtha, etc. Hence the only
tenable distinction between them seems to be this that the Maba-
purarjas are those which the Puranas mention in their lists of the
eighteen Puranas (^SRO g*Rrrfr), and the rest are the Upa*
puranas,
(d) The names of the 18 Upapuranas :
Almost all the Purana-lists (available in the Puranas)
io the names of the Puranas (i. e. the Mahapura as), but tj^re
no such agreement regarding the names of the Upa-puran^ given
in the various lists- of the Upa-puranas, though their n^ber is
always eighteen.
The KSrma-Purana (Veik. edn., I. 1. 17-20)** gives the
following list of the Upa-puranas :
f, Pad.-p., IV.
to be generally
1 by sevcrai
haH. (See R. C.
1965] PUR ANAS AND THEIR REFERENCING 333
4- Mahapuranas
(a) Authorship of the Mahapwanas :
Almost all the Pura^as attribute the authorship of the
Olghteen Purlnas (orMahapuragas) and of the Mahabharata to
VytBa. The Matsya-Purana says :
II (53. 70)
The SkAnda-Purana (VII. 2. 94-95) says the same thing.
Siva-Puraga (Uma Sam., 44-119) adds that Vyaaa worshipped
MatSthyamesvara (a form of Mahadeva or 6iva in KasI) and
obtained from him a boon after which he composed the 18
PurSfcas.
The Bhavisya-Purana, however, in one place (III. Hi. 28.
10-13) records also another tradition attributing separate author-
ship to different Puranas. Thus, according to this tradition :
(1) Visnu-P. was composed by Parasara, (2) Skanda-PurSna
by Sim, (3) Padma and (4) Brahma by Brahma, (5) Garuda by
Maori and (6) Bhagavata by Sukra. These six are the sattvika
PuranaQ. (7) Matsya, (8) Kurma, (9) Nrsfmha, (10) Vamana, (11)
6iva and (12) Vayu these six Puranas were composed by Vyasa.
These are the rajasa Puranas, (13) Markandeya, and (14) Varaha
were composed by fcage Markandeya, (15) ^gneya was composed
by Angirw, (16) Linga and (17) BrahmSnda were both composed
-PURANA [Vol. VII., No. 2
334
by sage Tandi, and (18) Bhavisya was composed by
These six are the tamasa Puranas, and are devoted to the Sakti-
dharma (5akta-religion ?). 8I> But In another place (I. 1- 58) even
this Purana attributes to Vyasa the authorship of all the 18
Puranas.
(b-d) Number, Names and Order of the Mahapuranas :
The number of the Mahapuranas is traditionally fixed as
eighteen (though the iva-Purana in one place, Uma Sam., 13. 41,
mentions the number of the Puranas as twenty-six, without men-
tioning the names of the Puranas). Among the 18 PurSnas the 4th
is invariably mentioned as the Saiva or the Vayavlya, and the 18th
is the Brahmanda (also called 'Vayavlya 9 in the Kurrna, I, 1. 15).
A list of the 18 Puranas Is given in many of the Puranas,
sometimes in more than one place in the same Purana. In the
four Puranas (viz. Matsya, 53. 12-56, Skanda, VII. 2. 21-77,
Naradlya, I. 92-109, and Agneya or Agni-Purana, 272. 1-23) the
giving of the gift of the 18 Puranas (written by hand) is associated
with the different periods and the months of the year In the same
order ; in all these four Puranas, the fourth Purana is mentioned
as the 'Vayaviya* in place of the aiva (or the &iva) ; all the other
Puranas, which contain the list of the eighteen Puranas, but do
not contain the chapter(-s) on their gift, mention the *$aiva* in
35.
\
\\n\\
?gcrr
m^^Nr fafiraq;
\\\\(\
j
n?vn
Bhaviya, III (Pratisarga-parva), in. 28. 10*15,
9f*K 1965] PUR AN AS AND THEIR REFERENCING 335
place of the Vayavlya. (The Saura Purana, however, mentions
'VSyavTya/ and not Saiva or Siva, as the fourth).
In fact,' Vayaviya* and 'Saiva' were the two names of the same
Puraria which was divided into two parts, 86 and contained 24,000
slokas. It was called *V*ayaw>yot because it was originally spoken by
Vayu, and also Saiva (or Siva-Purana) , because it mainly dealt with
tbe subject of the devotion tu&[va,(&iva-bhakti).* 7 So from the point of
the original speaker it was called Vayaviya> and from the point of
its subject-matter it was called {Saiva. Similarly the Brahmanda is
also said to have been spoken by Vayu, and so it was also called
'Vayavlya/ According to the modern scholars of Indology (such
as Kirfel and Hazra) the Brahmanda and Vayu were sometimes
the one and the same Parana, for both mention themselves as
spoken by Vayu or Maruta to the Rsis of the Naimisa forest, 88
t<6. Tl^e Vaju-P* ia said to be consisting of two parts :
(Nan A, I. 93. Sab)
-P. also is said to be consisting of two parts :
Siva-P., V (Uma Sam.J, 44. 128,
37. cf. <reiirareri srrg s
o
Ibviftiw 1 ^^^
, __ Narmada-MahStmya from Vayu-P, (Ms. No. 3570, H. P.
Sastri's Catalogue of Asiatic Sodety-Manuscript^ Vol. \ r ).
fOaoted from Revk-M&hatmya in A?daa PurSnaDi-pana,
V
P- 12
Balambhatta (latter half of the I8th Century A. D.J stated in
his commentary oa the Mitak^arS (on Y*j. 1. 3.) that the -
Pur-ana is also called Saiva*, (See Kane, p. tit., p. 831).
ss. c/;
336 oiqu PURSNA [Vol; VII ft
Kirfel in his Introduction (pp, XII-XIII, XV-XVI) to 'Das Puratoa
Paftcalaksana has given a chapter-concordance of the Vayu and
the BraLmanda, and has shown how these two Puianas were
originally one and the same.
- - ' r * . ' '""... , . . ? <
The Padma-Purana (An. edn , I; "62. 2-7) identifies -'the
eighteen Puranas (mentioned in the accepted order 'as given ifc tfie
VisnuJP.) with the limbs of Visnu (j^loiRraNlf fft:). 89 Hereihe fourth
Purana is mentioned as Saiva* and is identified with the left arm of
Visnu, while the Vaisnava Purana is identified with his right arm*
This implies the sacredness and the divine character of tire
18 Puranas. ! " V
In all the lists of the Mahgpuranas, as given in the various
Puranas, there is almost complete agreement as regards their. natnes
but as regards their order we have no such unanimity. Broadly spea-
king we have five kinds of order of the names pf tfce 18 Piiranas,
as can be seen from the study of the various lists given in the
Puragas. These can be named as (U the -Vispu^ Purina Order,
(2) the Kurma Purana Order,, (^ the Linga PurapAJOrOer, (4) the
Composite Order and (5) the Individual Purana Order. '
39.
sft^*
it.,
1 1
gfi: u
Padma-P. f I (Adi-Kh.). 62.2-7.
1 1-965Q PURA^AS A : Nt) fliEIR REFERENCING
337
The first three orders are as follows :
(1) Visnu-P. (2) Kurma-P. (3) Linga-P.
. (III. 6, 21-24) (I. 1. 13-15) (I., 39. 61-64)
1st
2nd
3rd
4th
5th
II
(called) j
Y
o
i
a
7tfa
8th
9th
10th
nth
12th
13th
14th
IStli
16th
17th
18th
(1) The Visnu-Pwans Order is following by j~
(1) Marlcandeya-Purana, Veftk. edn., 134.8-15 ;
(2) Varaha-Purana, Bib. Ind. Edn., 112.69-72 ;
(3) Bhaviaya P., Venk. edn. I (Brabraa-Earva). 1.61-64 ;
C4T Padma-P , An. edn., I (Adi.kh.). 62.2-7
(5) Brahma- Vaiv.-P., I VI 133.11-21 J
(6) Bhag.-P., XJ. 13. 4-8 ;
(7) xMatsya, 53.12-56 (4th
>0
of
(8) Naradlya-P., I. 92,21-28 ; details of contents of each of
.the 18P^ana f ,I ; : ) 92-109;.,.<4th-F 5 ^lya); (Gilt of
Puranas also like i
338 t^pig PUkSgA . [Vol. VIL, No. 2
(9) Skanda-P. VII (Prabhasa-Kh.) ; 2.28-77 (4th-Fayaviya} ;
(Gift of Puranas, like Matsya) ;
(10) Agni-P., An. edn., 272,1-23 (4th Vayaviya) ; (Gift of
Puranas, mostly like Matsya).;
(2) The Kurma-Purana Order is followed by :
(1) Pudma-P., An. edn., VI (Uttara-Kh.) 219. 25-27 ;
(2) Skanda-P., VII. 2.5-7, (4th &aiva) ;
(3) Saura-Purana, An. edn. 9.6-12; (4th Vayavlya) with the
following difference :
. In Kurma-P. (8th) m^jtzr, (9th)
In Saura-P. (8tb) snrfo, (9th)
(3) The Linga-Purana Order is followed by :
(1) iva-Pur5na, Venk. edn., V (UmS-Sam.). 44.120-122 ab.
(4) The Composite Order of single Purana-lists :
(1) Padraa-P. IV (Patala-Kh.) 111.90-94. The order given
in this list is like the Kurma-Purana -order from the 1st
to the llth Puranas, but from the 12th upto the 18th it
differs from it in some respects as follows .
12 13 14 15 16 17 18 .
7 - .- , j t" *'
Kiir.-P.
Pad.-P.
(2) Padma-P., VI (Uttara-Kh.) 263.7-81 : - . "
From 1st to 12th=Visnu-P. order.
From 13th to 18th=Liriga-P. order.
\
(5) Individual Purana Order : This order does not conform with
, any of the previously mentioned order. It is as follows :
(1) Bhagavata-P., XIL 7,23-24 ; ,
(2) DevI-Bhag., XIL 2.2-12 ;
(3) Vayu-Puiana, Veak. edn.. II. 42.M1 (An, edn., 104.
2-10) ; (this list of the Vayu-P. does not contain the
names ol the STF^zf and the fSFff Puranas ; it gives
for qiM<ftq, and mentions Tl^p^I also in addition.
july^l965] PURANAS AND triEiR REFERENCING
^ addition to these lists of the universally recognised
Mahapuranas the following lists are also worth mentioning :
(1) Bbavisya-P., Ill (Pratisarga-Parva). Hi. 28. 10-14. This
irlist mentions the names of the 18 Puranas in their
three categories, sSttvika, rajasa and tamasa. In this
list the names of the Naradtya and the Brahma-vaivarta
are missing, and the sftffSTTO and ^rfgTTO (in addition to
Saiva and Brahmanda) are mentioned.
(2) Padnm-P., IV (Patala-Kh). 100. 51-53ab. This list
mentions the names of the Mahapurarias and also some
of the Upapuranas in connection with the technique of
the Purana^SaJcuna (K e. knowing the omens with the
help of the Puranas). This list also gives the name of
the' 5f%i!<!TT*r along with the names of the Mahapurarias.
(3) Alberuni has given two lists of the 18 Purarias, the one
read to him from the Vinu-Purana, and the other
dictated to him. This latter list gives the names of the
18 Puranas in a different order, but it omits the names
of the Padma,. Bfcagavata, NaradTya, Brahrna-vaivarta,
Agni and the Linga Puraria, and inserts the names of
~*Tlfe'<|OT f g^TfJTm, HK^<l^r, WfftWgtW; ^TgtWT and
. This list mentions 'gTSpCFT* in place of the
'Saiva' oif the V T isnu-Purana list. The name of the
Pura&a is also mentioned in the Vayu-Purlna list (104.
2-10) fis Adika-Pwraw. The four names &?****&**
Wanda, Aditya nnd Samba ore perhaps taken from tlie
Matsya-Purana (53. 59-61) which mentions them as tl^
Upabheda-s of the Padma and tte Bhavifya. Tbe name
*Soma-Purana' is mentioned OTtly by Alberuni and is not
found in tfce lists given in the Pur2#as*
(4) A list of the books &&*#*&**) of the eighteen
and the eighteen Upapurgpis Is
L**t* m the
.O.S., Baroda, 1921. These boofcs wore pa^eet in tfce
Library of KavIadrSc^ya Sarn^atl at
flourished in the Erst half of the' 1 7'th century. The list
of the 18 Puranas (STgRflJ^) is given in the KavSndrS-
charya's List from No 1331 to- 1348. .This list omits
NSradlya-Purana, and gives Sffetfatf (No. 1341) instead.
The list includes %4tmr^ (in place of the Visnu-Bhag.)
and the m^TT (in place of the Siva-Furana) in the names
of the eighteen Puranas (i. e. dir^'the Mahapuranas).
The name of the Visnu-BhSga r vata is given in the list of
the Upapuranas as 'efadnRT^TT 1 (No.- 1364). f }
. ^*<y '
From the study of the various orders of .the . Mahapuranas
as mentioned above, it will be clear that .the first, or .the Vianu-
Pttratfa Order is the one that has been generally accepted in the
PurSinas. Moreover, this order is also corroborated, by 'the number
of a : ; particular Puraria which is allotted ' to it in that very
Parana, e.g- ' "'' ' '.' ' " ' '
(&)' The KSrma-P. mentions itself as the fifteenth Purana
1 *5^ 3 IS^WT^TWJ 1 Wg^ | R.! > , (Ven'k. 'edtn. 1 ).!, 1. 21).
.(b) The Linga-P. mentions itself . as the 'eleventh Purana
" (I. 2. "Jed).
... . . , ,.
(c) The_ Markande.ya T P. mentipng- itself &s the seventh
Purana 'wgT3# g^ItJTlfn ?Tlf*T. Jnf frsTW^ I
iNf 3 ^H4 $hf trr^^f ^f' 81 ^ M* .(Venk. edri., 95. 36 a)
<d) The Vamana-P, calls... itself . -as the. 14th Purana
(V.enk. edn 95 ., 36 a) - -.
Bha.viya-R calls itself as the ninth- Purana
' (I.
The orders of' all tnese'Purar/ak, 'a^ mentioned therein
fcooform t'^theorder of the Visnu-Pur^na listV which' 'stfows that the
Vifpu-P. order, which agrees with the* order given in The majority
of; the Puraija-lisfs, i s recognised aiid accepted 'by severe!
Puranas also for themselves.
* i " f
(e) Clarification of the Mahapuranas :' .
The eighteen .Mahapuranas have. been classified from the
vite point of view by the Padmalpurana and the Bhavisya-
- PURANAS .AND THEIR REFERENCING 341
Parana into the three categories (i) six sattvika (ii) six rayasa
and (iii) six t&masa as follows :
(An.edn., VI. 263^1^5)* (III. iii/28.iO-15) n
(i) Sattyika PurSnas (i) Smtyika Purana
(Leading to moksa)
2.
5.
' *~ 6. *ires
^ r t . * i ' ' - ' - * '
1 ; ' "Cfi) Rajasa Puranas " ' " (Ii) Rajasa Puranas
^Leading to .heaven) . "\.
1. ^Tl 1 ^ 1.
2. ^l^^qf^f 2.
3. TH^si 3.
:/; 4. - ^l^'sqr : ; 4.
5. : mn*i -' l 5. .fira"' .
6; IT^T 6. ^f . .
(iii^ Tamaisa Puranas (iii) Tamasa Pura^as
" (Leading to 'hell)
2.
cfpmr
See f n, 39
342 3*f0I*f~ PUR AM A [Vol. VII., -No, 2
3. lf 3.
4. ?fa 4.
5. *H5 5.
6. *Jl*'n<t " 6.
These two classifications, thus, differ from each other. But
the classification given by the Padma-P. seems to be more
reasonable and so more preferable than that of the Bhav.-P.
The Matsya Parana (53. 68-69) gives a fourfold classi-
fication. 42 .(a) Sattvika Puranas those which contain more the
glorification of Hari or Visnu, (b) Rajasa Puranas those which
contain more the glorification of Brahma, (c) Tamata Puranas _
those that contain more the glorification of Agni and &iva,* and
(d) the SamJeirna (mixed) Puranas those' which contain more
the ^glorification of Sarasvatl and Pitrs (or manes). But this
Parana does not mention the names of Puranas coming under
these four categories. .
The Skanda-Purana (VII. i. 2.89) merely mentions the
number of the Puranas (without giving their names) which sing
respectively (the glory of) the four deities (Visnu, Brahma, Ravi
or the Sun and Siva"). Visnu is praised in the four, Brahma
in too, Ravi also in two, and Lord Siva j s praised in the
remaining ten Puranas. 4 *
The above is the c lassie cation by the Puranas
to the Deities g ,o rifi ed in them . But
or the Puranas is as follows:
u .
(Matsya-P., 53. 6&9)'
u
., VII, 1. 2.
July, 1965] PURAISTAS AND THEIR REFERENCING 343
(i) Haraprasada Sastri, by examining the contents of the
Puranas, has divided them into the following six
groups 44 :
(a) Encyclopaedias Garuda, Agni, and Narada,
(bj Dealing with the tlrtJias and vratas Padma, Skanda
and Bhavisya.
(c) The Puranas that underwent two general revisions
Brahma, Bhagavata, and Brahma-vaivarta. (In these
Puranas the original part is the kernel or central
portion, which has been added to twice at both ends
on each occasion,).
(d) Historical Brahmanda and lost Vayu. (The present
Vayu may be merged in the Brahmanda),
(e) Sectarian Linga (aiva sect), Vamana (also Saiva-
sect), Markandeya (dealing with Devi),
(f) Old Puranas revised out of existence Varaha, Kurma,
and Matsya. Of these Puranas> only about a half
of the extant Varaha-Purana is spoken by Varaha,
only a third of the extant Matsya is spoken by
Matsya and only an eighth of the extant Kurma is
spoken by Kurma 45 .
- (2) P. V- Kane (op. cit.. p. 842) has given the following
classification (which is mainly based on Haraprasada
Sastri's classification).
(a) JSncydopaedic Like the Agni, Garuda and Naradiya.
Ob) Mainly dealing with tirtTias Such as Padma, Skanda
and Bhavisya.
(c) Sectarian Such as Lmga Vamana Markarideya.
(d) Historical Such as Vayu and Brahm5nda-
44. Vide JBORS (Journal of the Bchar and Orisaa Reacurcb Socltty,
Patna) XIV. pp* 330-7 ; and A. D, Pusalk^r, Stxtiies in tkt Bpit$ &nd
the Puranas'. Introduction, pp.
45. See Pusalker, op. dt
I?
344 g^foiq^-PURAKA C VoL VII -> No. 2
(iii) R. C, Hazra in his Puranic Records (Part I, Ch. II)
has divided the 18 Mahapuranas into two main cate-
gories from the point of view of their genuineness and
spuriousness :
(a) Major Puranas those which are of earlier dates
and have preserved much of their older material ;
these are 1, Markandeya 2. Vayu, 3. Brahmanda,
4. Visnu, 5. Matsya, 6. Bhagavata, 7. Kurma.
(b) Minor Puranas those which, being subjected to the
interfering hands of the later redactors, have lost
their earlier forms and contents; they are 1.
Vamana, 2. Linga, 3. Varaha, 4. Padma, 5. Naradlya,
6. Agni, 7. Garuda, 8. Brahma, 9. Skanda,
10. Brahma-vaivarta, 11. Bhavisya.
(f) Internal division of the Purana-texts as given in the
Puranas :
(i) Division into 4 padas :
According to the Vayu-Purana (I. 61. 59a) the four
original Purana-Sarhhitas were each divided into four
padas. But the names of the four padas are not men-
tioned here, Bqt in Vayu (I. 32. 55-64) the names of
the four padas with their order are explicitly mentioned
as (1) the PraTcriya-pada, (2) the Anusanga-pada,
(3) the Upodghata-pada and (4) the Upasamhara pada,
into which, like a Mf:hayi:g/i, a Purana is divided :
n ^ n
The Vayu says that just as a Yuga (i.e. Mah&yugci)
is divided into four Yugas, viz. JTfto, Treta, Dvapara
and Kaliyugct, which respectively are the Prakriya-
pada, Anwanga-pada, Upodgh5ta-pada, and SamhSra-
pada^ similarly a Purana is divided into these
four padas 48 ,
46. Vayu-P,, L 32, 55-64,
July, 1"965] PURANAS AND THEIR REFERENCING 345
The Visnu-dharmottara PurSna (III. 17. 2-3) also says that
a PurSria is said to be catuspada (i. e. consisting of four padas] :
Of all the extant Puranas, the Vayu and the Brahmanda are
the only Puranas which are divided into these four padas.
(ii) The division of tlie texts of the Puranas according to the
N&radtya-Purana :
The Naradlya-Purana (I. 92-109) mentions the division of
the texts of the individual Mahapuranas along with the lists of
their contents. Although this division does not agree with the
division of several of the extant Mahapuranas, yet it gives a
glimpse of the textual division which those Puranas had in the
time {probably 8th or 9th century A. D. at the latest) of the
compilation of the Naradlya-Purana.
Words used for the several divisions of the Purana texts :
In the Naradiya-Purana the following words are found used :
(as of the Visnu Purana)
(used for pada as PrakriyS etc. ; Nar. P. I. 109.
13 b.)
(the main or a subdivision of every Purana)
(as of the Brahma-vaivarta and Skanda ; The word
has also been used as a synonym of BhSga
), e. g. %te*S, and StT^r of the Ganuiu-
Purana ; ibid. Adh, 108).
(synonym of *TT ; e. g. JCt^ ^ H^ ^ of
Bd. P. ; ibid. 109. 13b, 22d).
(as of the Bhavisya-Purana ; ibid. A.lh. 100'..
etc. of the Bd. P. A Adh, 109.
u
Naradiya, etc. ; W. Adh. 97).
346 3*rUt PUR ^N A [Vol. VII., No.
( a mi and F^nTR J as ^DTTJTS, (bat)
of the Varaha. P. ibid. Adh. 103).
( $^mn and 5KK?nTJ of Vamana. P. ; ibid. Adh.
105 ; <gft I*T>T:, *rszr*ft qpr: and 3?f(t mi: of the
Brahmanda ; ibid, Adh. 109 ; ^qrI} and
of Linga. P. ; ibid Adh 102).
( = ^TFT ; as ^WT, but ^ntf^qnr of Brahma-Puraria;
ibid. Adh. 92 ; (gffirapr, but SxI^vniT of Vayu. P. ;
ibid Adh. 95 ; etc.)
(e. g. Kurma. P. said to be divided into four
Samhitas ; ibid. Adh. 106).
(as of the Bhagavata-Purana ; ibid. Adh. 96 ; also
of the DevI-Bh5g.)
The di vision ;of the Purana-Texts
(According to the Nar. P. I. 92-109).
1. tf^ij^fi (92) ^n<r, dxi
2. T^T^ (93) 1. sfg^os, 2: ifrr^i^, 3.
4. TraT^^Sj 5.
3. twR g^trr (94) enfant and f^^iff^? }
divided into six sf
4. Wfa (95) ymniw a
5. 4tH^i*n?r (96) 12
6. 31^(97)^1^ (divided again into 5tTm
spoken to Narada by SanaJea, fe^
spoken by Sa n andana, igftm *&# spoken
by Sanatkumara, ^ : ^^ spo k en by
Sanatana), and
7. ^J-P^if (98) divided into QfSznq-s on ly
8. SRT^ (99) srwnir-s only
July, 1965] PURANAS AND THEIR REFERENCING 347
9. nfewr (100) Five Parvanas : 1. ^q^ | Q
3. ffrtf, 4. *fkr3, o. srfee>fo?
10. sffg^cTxT (101) 4 Khandas; viz.
fe^^iS, and
1 1 . f5Tff5^T<J! ( 102) ^VfFT a nd
12. mrr(103)-
13. 5sp?3 (104) Seven Khandas; Viz. I.
V\ 'f \
) which is again divided into 4
Sarhhitas of one thousand slokas each :
1. Tritft, 2.
4.
L5. ^fj^TI (1.05) Two Vibhaga-s Four Samhita-s
\ etc.)
f'2.
I i
1 4.
(Remaining) | ' 5 -
! a.
r-
J (uf four
i
the
47.
Khaiida ; c. g. ^~ " a ^ - the
348
16. TROT(1.07)
17. m^ (108) toreros, s^nsre ( ScT^ST etc. )
18. apw(109) "TEffunrs 1.
-(3,.
4.
5. Extent of the Texts of the Puranas
Vayu-P. (Venk. edn. I. 32. 62-63) says that just as a
i is of twelve-thousand years, similarly a Parana (which
also consists of four padas". is of twelve thousand (12,000) slokas:
\
^ u
The Bhavisya-P. (Venk, edn. I. 1. 103) also says that all
the Puranas are said by the wise to have been of 12,000 slokas :
, But it further says that later on they increased in their
extent ^by incorporating in them aMyana-s of various kinds, like
the Skanda and the Bhavisya, which respectively became of one
hundred thousand and of one half of a lac of s*lokas :
h rec S nis ^ number of the total
of the e^hteen Puranas. According to this tradition of
4 IMS of riofc^ tte extent of the texts of the 18 Puranas is given
July, 1965] PUR ANAS AND THEIR REFERENCING
349
in the Naradiya (I. 92-109), Bhagavata (XII. 13. 4-8), Devi-Bhag.
(I. 3. 3-12), Brahma.vaiv. (IV. 133. 11-21), Matsya (Adh. 53:,
Skanda (VII. 2. 28-77), Agni-P. (272. 1-23), Vayu (I. 42. 3-10). All
these Puranas, except the Agni Parana, give more or less the same
extent of the texts of the Mahapuranas and bring the total of the
slokas to four lacs ( ^ ^KU^Rt^^ST 331j[ci:' Bbag. ;
Brahma-vaiv.)
In the table given below the number of slokas of the 18
Puranas is given from the Naradiya and the Agneya (or Agni),
and along with it the available extent (by counting) is also given.
(A = Anandasrama edn., B = Bibliotheca Indicaedn.,#Glta
Press edn., F"= Venktesvara edn.)
Name of the Purana
1. Brahma
2. Padma
3. Visnu
4. iva or Vayaviya
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
J7.
Biiagavata
Naradiya
Markantdeya
Agneya
Bhavisya
Brahma-Vaiv,
L,inga
Varaha
Vamana
Kurma
Matsya
Garuda
Brahmltnda
Extent
Extent
Extent
(Nar.P.}
(Agni P.)
(available]
10,000
*25,000
13,761 (A)
(wsrnift)
55,000
*12,000
48,452 (1)
23,000
23,000
6,373 (G)
24,000
*14,OOQ
10,991 (A>
(Vayaviya)
(Vayu)
18,000
18,000
14,579 (G)
25.000
25,000
17,549 (V)
9,000
9,000
6,447 tV)
15,000
*12,000
11,457 (A)
14,000
14,000
25,956 (V)
"if
* 7
18,000
18,000
20,694 (A)
1 1,000
11,000
9,185 (V)
24,000
24,000
9,720 (B)
m f %
81,000
*84,000
93,343 V)
10,000
17,000
14,000
10,000
* 8,000
*1 3,003
* 8,000
5,815 (V)
5,925 (V)
14,062 (A)
8,738 t V)
>* jf\J\&L
12.000
14^68 (V)
350 prjq- PURANW. [Vol. VII., No. 2
Notes on the extent of some of the Puranas .
1. Brahma Purana : The number of slokas of this Purana
is given as 13,000 in the printed editions of the Matsya-
Purana (53. 13). But some of the Mss. of the Matsya
as collated here in the Purana Deptt., read this number
as 5?RtT|5r* (10,000), which is also corroborated by other
Puranas. It seems that when the G-autamt-Mahatmya
was added to it, the number rose to 13,000.
2. Padma-P. : All the Puranas give the number of its
slokas as 55,000, except the Agni-P. which gives it as
12,000. This number (12,000, is also corroborated by
the following remarks of the Padma-P. itself :
(An. edn., II. 125. 40).
3. Visnu-P. : The Nradiya-Purana (I. 94) considers the
Visnu-dharmottara as the Uttara-lliaga of the Visnu-P.,
and when the number of slokas of the Visnu-dharmottara
is added to Visnu-Purana-text of the six Athsas (which
has been called only the Adi-bliaga of the whole Visnu-
P. by the Naradlya-P.) then the number of the Vis.-P.
comes to even more than 23,000 slokas,
8. Agneya : The number is given as 15,400 by the Bhag.
and the Brahma-vaiv., and 16,000 by Matsya and
Skanda.
9. BJiavi&ya-P. : The Bhavisya-Purana has been much in-
creased in its extent by frequent interpolations. Hence
its extent has increased from 14,000 to about 26,000
slokas of the Vulgate. The Bhavisya-Purana (I. 1. 105)
even says that its extent has swollen to 50,000 slokas
(5R3t*f)> as already quoted above.
13. SJeSnda : Matsya, Brahama-vaiv., Bhag,, Devi-BhSg.,
od Skanda give the extent of the Skanda-P. as 81,100.
TfceBbavisya (I. 1. 105, quoted above) gives it as one
July, 1965] PURANAS AND THEIR REFERENCING 351
hundred thousand slokas. According to the Sk. P. (VII.
2.106) each of its seven Khandas are of 12,000 slokas :
WgR5reT|5TT fsnWTT: s's^f^TT :', thus bringing its total
to about 84,000 slokas, which is also given in the Agni-
P. as shown above.
14. Vamana.p, : According to the Nar.-P. (I. 105) this
Purana consisted of two parts %%Wl and 3tT?ttTT.
The Uttara-bhaga (called the fg^mT) consisted of the
four iSmhltitas of 1,000 slokas each, and the whole
Vamana-P. had an extent of 10,000 s'lokas, meaning
thereby that its yfum consisted of 6,000 s'lokas, which
^ the number of the slokas of the available text of the
Vamana. Its SxRiifl*! seems to have been lost.
15. JTurma-P. : The number of the Kurma-Purana is
given as 18,000 slokas in the vulgate Matsya. But
in some Mss. of the Matsya it is given as 17,000,
which is the number given by all other Puranas
also except the Agni-P. which seems to give the
number 8,000 of the available text of the
Kurma-P.. The extant vulgate text of the Kurma-P.
is only the SIT^iWffTn mentioned by the Naradiya-P,
(I- 106). The other three SamhitSs of this Purapa are
lost. So the extent of the extant Kurma has come
down from 17,000 to 6,000 slokas (8,000 slokas
according to Agni-P.).
16. Brahmanda-P. The number of slokas of this Purana
is given as 12,200 by Matsya and Skanda both, and
12,100 by DevI-Bhag.
(For Purana-references editions used are 1. The An. edn. of
Brahma, Padma, Agni, Brv. and Matsya; 2. Gita-Press edn.
of Visnu and Bhag. ; 3. Bib. Ind. edn. of Varaha, and 4. Veak.
edn. of the remaining Puranas.)
(2V be continued)
SRI VYASA AND SRI SANKARA
IN THE VARADARAJA AND OTHER TEMPLES
AT KANCHIPURAM
(Contributed)
3^5
*TI fw
: i
TOR
July, 1965] VYASA AND SANKARA IN VARADARAJA TEMPLE 353
^1 wit p 3* ii
Almost all the Sankara-Vijayas dealing with Sri Sankara-
charya's life describe in detail the discussion between Sri Vyasa,
in the form of an aged Brahmin, and Sri Sankaracharya on the
subject of the' latter's bhslya on the Brahmasutras. This discussion
centred round the bhtJiya on the first sutra of the first padct of the
third Adhyaya. of the Braltmsutras. This discussion continued for
a number of days. After some days, Sri Padmapada, who was
present during the discussion found out that the aged Brahmin
was no other than Sri Vyasa and exclaimed that if Sri Vyasa who
is Narayana and Sri Saukaracharya who is no other than Sri
Sankara himself, begin to discuss, what could a servant (Jtirikara)
like him do.
Sri Sankaracharaya then recognised Sri Vyasa in the aged
Brahmin and stood with folded arms before him, who by that
time, had resumed his original form. Then the former begged the
latter to be excused for having had the audacity to hold discussion
with the great sage. Sri Vyasa then said that Sri Sankaracharya
had correctly interpreted his Sutras and blessed him, Sri
Sankaracharya was then in his sixteenth year and Sri Vyasa
' blessed him with further sixteen years of life, for the propagation
of Advaita by undertaking Digvijaya.
This incident seems to have been sculptured in the Sri
Varadarajasvami temple in Kanchipuram, Madras Sta'te (Figure
1). There is a sculpture on a pillar in the wndapom to the north
of the Thayar-sannidhi (sannidhi of the goddess) showing an aged
Rishi with jata (jataladdha-ktilapa as the old verse on Vyasa says),
yajnopavita, and Rudhraksha-mala in the sitting posture with a
Dandi-Sanyasin, without tuft and Tajnopamta, standing with hands
in anjali posture, probably after performing, the dandavandana, in the
presence of the Rishi. This Rishi is showing one finger, the first
finger, signifying the One Truth "Ekameva-advitiyam-Brahma",
which may be contrasted with the usual, later, representation'
354 - 3*TOt-~ PURANA [Vol. VII,, No. 2
of Madhvacharya showing two fingers up signifying the principle
of his philosophy of Dvaita (dualism).
It may be asked how a sculpture relating to Advaita-
siddhanta canae to be sculptured in a/ temple under the control of
the followers of Ramanuja. We may in this connection draw the
attention of the readers to the following facts :
According to Chidvilasiya Sankara-Vijaya, which treats
about the life of Sri Adi Sankaracharya, it was Sri Sankaracharya
who had the Varadaraja temple constructed through Rajasena,
the then Ruler of Kanchi. Since the temple was constructed
under the direction of Sri Sankaracharya it was but proper to
sculpture some incidents in his life in the temple. Not only this,
sculptures of an Ekadandi Advaiti Sanyasin, apparently of Sri
Sankaracharya, are found in some of the temples, under the control
of the followers of Ramanuja, in and around Kanchi. In the
Varadarajasvami temple itself there are some more sculptures of
an Ekadandi Sanyasin, one in the four-pillared Vasanta-mantapam,
to the right of the Amrita-saras, representing a standing Sanyasin
with a danda and kotmandalu by his side (figure 2) and the other on
the outside of the eastern wall of the second prakara of the temple
featuring a Sanyasin without sikha and yajnopavita and with Eka-
danda (Figure 3),
In the hundred-pillared mandapam in this temple there is
another sculpture showing a Rishi with jata and a J5and% Sanyasin
without sikha and yajnopavita, both in the sitting posture (Figure 4).
This apparently represents Sri Vyasa and Sri Sankaracharya
paying respect to the former and holding discussion with him.
Before appearing in his real form before Sankaracharya, Sri
Vyasa appeared before him as an ordinary Brahmin. The
1 Brahmin appears to be engaged in a heated discussion with young
Sankara who appears to be calm.
There is another sculpture in the Vaikuntha-Perumal Vishnu
temple representing a Sanyasin without sikTia, with ekadanda and
harnandalu and a pmtdka by his side and with a ohamara on either
side of his hand, standing on one foot and performing tapas* with
July, 1965] VYASA AND SANKARA IN VA&ADARAJA TEMPLE 355
his left hand on the top of his head (Fig. 5). A cTiamara on either
side shows that the figure is that of Sri Bhagavatpada alone and
that it does not represent any other Sanyasi.
There is a sculpture featuring an Ekadanda Advaiti
Sanyasin without siltha and yajnopavita in the big Vishnu temple
in Sevilimedu (Sivalinga-medu) at the southern outskirts of
Kanchi. There are sculptures of Ekadanda Sanyasin in some of
the Siva temples also of the place, as for example the Punyo-
kotisvara temple (Figure 6), Kumara-koshtham (Figure 7), Kacha-
pesvara temple (Figur 8), and Ekamresvara temple (Figure 9).
The sculptors in and around Kanchi were so familiar with
and so much devoted to Sri Sankaracharya that they sculptured
his figure in all the prominent temples in the City without regard
to the deity to which they were dedicated or the sect to which
the temple belonged (in later times). Not only this. It seems
that Sri Sankaracharya or his successors had something to do with
the management of the Varadaraja temple. This could be seen
from Vol. Ill (pages 340-941) of the Oatdcju-- of OrtoO* -
cripto relating to Mackenzie's collection, wheie William la>
gives a brief summary of a copper-plate inscription in Vishnu-
Kanchi in which the name of Sankaracharya appears among other,
who had something to do with the temple before the hue of
Tatacharya took charge. Sri Sankaracharya and his ^caw
having been connected with the temple, it was but natural
his sculptures are seen in the temple.
There is an inscription in the Varadarajasvami temple
bating to a Mutt, called Veda-rnatha sifted M
the head el which named .. Ved en . ^J^
Indian Temple Inscnptions-Vol I, Madr
Series, No. C. IV). The appellat.on Sag.ra is o
appeHations used by the Dasanami Sanyas.ns of the
Sampradaya :
356 3*T0f1 PUR SNA [Vol. VII., No. 2
The Sanyasins of the Ramanuja-Sampradaya do not use ariy
of these ten appellations. From this we can safely say that in the
early centuries of the post-Ramanuja period, there was no objection
to an Advaita institution flourishing in the precincts of a Vishnu
temple.
There is a Vishnu temple in a village called Tirumukkudal
on the banks of the Palar about 13 miles to the east of Kanchi.
An inscription in this temple informs us that a college and a
hospital were being maintained by the temple and that Sivagama
was one of the subjects taught in that Vishnu temple College.
These two inscriptions prove that in the early centuries of
the post-Ramanuja period there was no bias against the propa-
gation of Saivite and Advaita tenets in Vishnu temples.
It is well known that the Sankara Mutt in Vishnu Karicbi is
.situated just a little to the West of the Varadaraja temple. This
Mutt is referred to in a copper-plate inscription of the later Telugu
Chola time in the following words :
u
*
t0 ex P Iainthe siting figure in the
^ Fi
eer
one
,
a ^lanthropbist who at the bidding of Alagiya-
July, 1.965] VYASA AND SANKARA IN VARADARAJA TEMPLE 357
Manavala jeer, constructed a Mandapa in Kanchi to install the
goddess Marakatavalli. As authority for the same, they may
refer to an inscription in Sanskrit which states that a certain
Saukaca-Dasa built the Mandapa in front of the shrine of the
Marakatavalli Nachchiyar at Kanchi as per the bidding of one
Alagiya-manavala (No. 432, South Indian Temple Inscriptions,
Madras Government Oriental Series No. CIV.)
TO 'wrr 3 (I
The sculpture first discussed (Figure 1} is on a pillar on the
mandapa on the northern side of the Tayar-sannidhi of the
Varadaraja temple and the goddess there is called Mahadevi
(Perundevi in Tamil). She is not called Marakatavulli-Nachchiyar.
This inscription relating to Alagiya-Manavala jeer and Sankara-
Da a is in the Dipa-Praknsa temple, a mile to the West of
Varadaraja temple and not in the Varadaraja temple itself. There
is another inscription on the wall to the left of the entrance into
the Dipa-Prakasa temple. This inscription states that Alagiya-
Manvala jeer built praJearas and mandapa* in the temple of Dipa-
prakasa.
:%f'-?^^I^: J
li
According to this inscription Alagiya-Manavula jeer was a,
Sanyasin belonging to the Ramanuja sect. S ^^.^
peisuation alone use the appellations "jeer". The b.mv,,.,.., n
this persuasion do not discard their Sikh* and Ha 3 nop*nt
Tridanda and wear TTa** (Ramanuja-til.ka-three verUcul 1,
like three l,orns). We are giving here under pl cture, of sculp
carr
358 3WL p URANA [Vol. VII., No. 2
of such Sanyasins of Ramanuja persuasion, along with a portrait
of one of the prominent Mutts belonging to Ramanuja of the
present head of the Ahobila Mutt persuasion (Figures 11, 12, and
13). In all these, the Sanyasins represented have Tridanda and
Namam. The sitting figure in the sculpture in the Varadaraja
temple cannot be that of Alagiya Manavala Jeer because he has
matted hair (jata) and not sikha on his head, wears Rudlirakslia-
mala and has no Namam. The sculpture in the standing posture
should be that of only an Advaita Sanyasin, apparently Sri
Sankaracharya. The figure clearly shows that he has no siMa,
has JUkadanda, and does not wear Ycynopavita. He is doing
Vandana, represented by the anjali pose with danda. A third
inscription in the same temple in Telugu states that a
chieftain (Mitliadhara) named Sankara-Dasa renovated the
mandapas, etc. etc., in Dipaprakasa temple.
n
So the Sankara-Dasa referred to in the inscription in the
Dipaprakasa temple should be a R aja or Chieftain and to a
San yasin . Further, on the first pillar on the southern side of
he outer n da pam of the said Tayar-sannjdhi (shrine),
Wi * a ^el inTelug
S - k -a-Dasa. The diadem,
countenance, t he prnarnents and the apparel of the
July, 1965] VYASA. AND SANKARA IN VARADARAJA TEMPLE 359
figure show that it prepresents Sankara-Dasa the Chieftain (Raja)
(Figure 14),
Considering all these facts together we may safely say that
the sitting figure is that of Sri Vyasa and not that of Alagiya-
Manavala jeer and the stanihg one that of Sri Sankaracharya
and not that of Sankara-Dasa.
There is a temple at Kanchi called Vyasa-Srantasrayam.
On the super-structure of the main shrine of this temple there are
two stucco figures (Figure 15), one representing Vyasa with his
two arms raised, signifying Vyasa saying with uplifted arms
before Sri Visvesvara at Kasi that there is no god higher than
Kesava.
^ ^fel ^ ^ %^^R^ II
And the other representing Vyasa sitting in the Dhyana
posture. Accornding the KancU-maliatmya, Nandikesvara cursed
Vyasa for saying so and as a result of the curse Vyasa was unable
to move his uplifted arms. He then proceeded to Kanchi, installed
a Sivalinga there in a spot called Vyasa-Srantasraya (i. e. the
place resorted to by the afflicted (sranta) Vyasa and worshipped it.
*
19
360
PURANA [Vol. VII., No. 2
I
\\ US)
i
(.14)
i
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|| (17)
I (20)
* * *
II (2?)
(28)
* ' *
. n (29)
* * *
(42)
(-3)
II (44)
.11 (46)
* ^
: | (61)
Figure 1
VYASA AND SANJCARA
at Varadanja Tempte
Figure 2
Figure 3
Another Ekadandi, most probably Santa, on He M W*
2nd Prakara, Varadaraja Temple, Kana
Figure 4
Figure 5
Figure 6
Sankara at Vaikuntha
Perumal Temple, Kanci
Sankara in Visbou
temple, SevUimedu
at outskirts of Kauci
Figure 7
Saiikara at
Temple,
Figure 8
Figure 9
Sankara at Kumarakotta
Temple, Kanci
%^'.f^'J~. :^fr ' : -
' ' . ;/: .^tii. 4*. 1 - j*j.' ^
Sankara at Kacchapesvara
Temple, Kanci
Figure 10
Sankara at Ekamresvara
Temple, Kanei
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July, 1965] VYA.SA AND SAHARA IN VARADARAJA ?EMPLE 361
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* * *
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One of the two stucco images of the Vyasa-Sraiatasraya
temple msntioned above is similar to the sculpture in the Vwrawl**
rajasvami temple (Figure 1). From this also we may Infer tit
the sitting sculpture in the Varadaraja temple has been tle naeiel
for other Vyasa images. In the images occurring in both Vac*!**
raja temple and the Vyasa-Srantasra.ya temple^ there ispes^ai>-
lance in the facial expression and the jata-badd&&&i&%m. Bob tfee
image of Vyasa with uplifted arms on the super-dtnictore
represents Vyasa in an afflicted mood, whereas the other image
represents him in a happier mood, his affliction having bsen
removed by his worshiping the Sivalinga at
Notes and Comments
MAHABHARATA ON THE CONNECTION BETWEEN
VlVAMITRA AND THE AUDUMBARAS.
^rf^^r: srf^t ^ i ]
In his interesting article 'The Puranas on the Audumbaras'
publised in Vol. VII, Part 1, pp. 186-190 of this journal, Dr.
Kalyan Kumar Dasgupta has drawn our attention to certain
passages of the Vayu, Brahmanda, Harivaihsa and the KW,ika
Puranas which throw valuable light on the connection between
the sage Vi|yaniitra and the Audumbaras which is also known
from two silver coins of the latter. He has in particular quoted
at length the story of the birth of Visvamitra and Jamadagni
as found in the Kalika Pur ana. Dr. Dasgupta deserves our
congratulations for solving this riddle in the annals, -of the
Audumbaras.
The KaliJca Purana, from which Dr. Dasgupta has cited
the above-mentioned story, is in its present form assignable to a
date between the seventh and the tenth centuries A. D. It would
be interesting to see if this story could be traced to an earlier date,
and our hopes are more than rewarded by the fact that it occurs
at three different places in the MaJialharata, its most developed
version being found in Ch. 14 of the Anus'asanaparva'. The story
there runs as follows :
1. For the purpose of this article I have used the edition of the Mah&-
mrato published by Gita Preaa, Gorakhpur.
July, 1965] VISVAMITRA AND THE AUDUMBARAS 363
King Gadhi, the son of Kusika, had no son. He retired to
the forest where a beautiful daughter named Satyavati was born
to him. The Rcika, son of Cyavana and a scion of the Bhargava
family, offered to marry her. At first Gadhi rejected the proposal of
Rclka because of his poverty. But on being approached again,
he demanded of Rclka one thousand white speedy horses each
with one of the ears black as sulka. Rclka procured the horses
from the god Varuna on the bank of the river Ganga near Kanya-
kubj.a (Kanauj), presented them to King Gadhi, and got himself
married to Satyavati. Being very much pleased with his newly
wedded wife, I*clka offered to grant her a boon. She talked
about it to her mother, who had no son and therefore asked her
to get a son granted to her also. She communicated her mother's
desire to Rjcika, who granted their requests, prepared two separate
carus for them and asked Satyavati to embrace the wtemb&m
tree and her mother the asvattha tree. She told all this to IK*
mother at whose cunning suggestion she agreed to an exchange of
the trees and the earns i.e. she embraced the a&attlut tree and
took the caru meant for her mother, and the latter
udumbara tree and ate the caru of her .daughter.
pregnant. Kcxka knew all this by intuition and told to
that he had sanctified her ear* for the birth of a BrSbo9
of her mother for the birth of 'a Ksatriya, and that BOW as tbey
bad exchanged their respective caru* and trees she
birth to a Ksatriya of cruel deeds and her mother
great Br.hma,, At this, Satyavati fainted .
upon the earth like a cut-off creeper. On regaining
b,
,n
2 A
364 -pjq, pufcAtfA [Vol. VlL, tfo.
out to be son of Bhrgu himself. According to the former, the
boons to Satyavati and her mother were granted by Rctka, while
according to the latter work they were granted by Bhrgu, and
not by Rcika. The Kalika Pur ana states that the earns meant
for Satyavati and her mother were white and red respectively,
while the MahalTiarata is silent about the colour of the carm.
With some differences this story recurs in Ch. 115, vv.
20-50 of the Tlrthayatra section of the Vanaparva of the
Mahabharata. Here Rclka is said to have been the son of Bhrgu,
and the name of Cyavana is conspicuous by its absence. It is
stated that after RcTka's marriage Bhrgu came to see his son and
daughter-in-law, who received him in a befitting manner and
stood before him with folded hands. The boons are said to have
been given and the prediction of the birth of the sons made by
Bhrgu, and not by Rclka. No reason for the exchange of the
carus and the trees is given here, whereas according to the
Anusasanaparva story it was due to the cunningness of Gadhi's
wife who wanted to have for herself a son better than that of her
daughter Satyavati. Lastly, as the story in the Vanaparva is
given in connection with the Parasuramopakhyana, the birth of
Jarnadagni alone is mentioned, and the birth of the sage Visvamitra
has been left to be guessed by the readers.
The third place where this story is to be found in the
MahabJiarata is Ch, 49, vv. 6-30 of the Santiparva. The story is
retold here with some difference. Thus, Kclka is described as
Bhrgu's son, but the carus for the birth of his own son and that
of his father-in-law are said to have been prepared by Cclka
himself. The udumbara and asvattJia trees are not mentioned at
all, and the exchange of earns between Satyavati and her mother
is attributed to their ignorance.
The first two versions of the story as narrated in the
MahabTiarata leave no room for doubt that tradition established a
connection between the udumdara tree and the birth of Visvamitra,
for it was by embracing that tree that Gadhi's wife gave birth
to him. It was evidently because of this tradition that the
July, 1965] VISVAMITRA AND THE AUDUMBARAS 365
Audumbaras regarded themselves as descendants of Visvamitra
as is obvious from the known specimens of the silver coins of the
Audumbara chief Dharaghosa the obverse of which contains a
representation of the sage and his name (Vispamitra) in the
accompanying Kharosthi legend. It is interesting to note in this
connection that this is the only known representation of a sage
on early Indian coins. In fact, as I have suggested elsewhere, 1
the figure of the sage Visvamitra must have been the characteristic
obverse device of the silver coins of the Audutnbaras, although
so far silver coins of Dharaghosa alone of all the Audumbara
chiefs are known to exist. 1
It would not be a miss to mention here that on the reverse
of the two silver coins of Dharaghosa we find, among other
symbols, representation of a tree within railing,** With some
hesitation 3 , Cunningham had suggested the possibility of identi-
fying it with the udumbara or fig tree. 4 In view of the tradition
regarding the connection between the udumbara tree and the birth
of Visvamitra, the progenitor of the Audumbaras, cited above,
Cunningham's suggestion appears to be quite probable, though not
absolutely certain.
The references to the connection between the t*dbm&3ra
tree and the birth of Visvamitra which we have cited above from
the Mahabharata appear to be the earliest known so far. The
1. Vide my paper 'Some Observations on Audumbara Coias^ge* in the
Jowal of the Numismatic Society of India, Vol. XXVI* Part IL
2. J. Allan, Catalogue of Coins of Ancient JWwi in the British
p, 124 PI. XIV, 14 ; R.B. Whitehead, Catalogue of Ceins in tte
Museum, Lahore, VoL I, p. 167, PL XVI No. 137 ;
Coins of Ancient India, pp. 67-68, pL IV, 1. The figwe of
on these coins bears a close resemblance to that of
Herakles crowning himself found on certain Indo43reck coins,
Cunningham, evidently unaware of the conneetitm between
Visvamitra and the Audumbaras, regarded the figure as that
of Siva.
2a. The tree within railing is represented OD the obverse of all the
Audumbara copper coins als<x
3* As is indicated by the question mark*
4. Cunpinham ? Coins of Andtpt /Wia, n 8.
366 ^^q -PURANA [Vol. VII., No. 2
Br7iad*devata t Ch. IV, vv. 95ff. describes a number of legends
relating to the sage Visvamitra, and in verse 114 there Is a refer-
ence to some relationship between him and Jamadagni. But
there is no allusion at all to the tradition in question. In the
Balakanda of the Valmtkiya Marnayana the story of Visvamitra
is recounted, and Ch. 34 contains a long description of his sister
SatyavatT, 1 but we get no reference to the connection between the
birth of the sage Visvamitra and the udumbara tree.
AJAY MITRA SHASTRI
Gujarati Printing Press (Bombay) Edition, Vol. I, pp. 23ff f
THE TRACES OF UKADEVA'S HOUSEHOLD LIFE
IN THE PURANAS
"Tsft
I ]
At the end of the article 'The story of &*k* in
and Puranas' published in 'Purana', VII, No. i, its author JiftS *&*
discussed "the household life of uka. In his c^inioa It h &SJtym
Devi-Bhagavata which mentions the wife and d&tem <& Ss**.
But the wife and children of ^ukadeva are naeoHoa^ tile
majority of the Puranas. Some are noted below :>
Bhagavata (IX. 21. 25)
lift
in his commeatiry
verse as follows :
*
368 S^TI PURANA [Vol. V1L, No. 2
ftfe,
1
Thus according to Svidhara, though uka renounced the
world soon after his birth, yet he left his shadow for the conso-
lation of his father, Vyasa, and this shadow of Suka entered the
life of a householder, and begot children (This fact, however,
is not mentioned in any of the Pur anas).
Viraraghavacharya in his commentary ( STTiT^cf^'H^fespT )
also explains this verse almost in the same way and gives all the
above verses from the Harivamsa. All other commentators also
(as Visvanatha Chakravarti, Jivagosvarnin, etc) explain this verse
alike and quote the same verses. Jlva gives also a story from
the Brahma-vaivarta Purana, but it is not found in the present
Brahrna-vaivarta.
Vayu-Purana (Mor edn., 73. 26-31) :
It Gives the same verses as quoted from the Harivamsa,
with some variants. They are :
H
V3yi*-Pwr3m 9 70. 85^86, also refers to these sons and
daughter of Suka.
Padma-Purana, Srishti-Khanda, 9. 39-40, also refers to thu
Y^ife ( cft^ft ), five sons and one daughter ( ^ft ) of Suka.
July, 1965] S'UKADEVA'S HOUSEHOLD LIFE 369
15. 8-10, also gives the verses like the Padma-
Puraya with some variations.
Vimu-Puraw (4, 19. 44) : _
This Parana mentions the name of the daughter of Sfih ss
instead of
Visnucitta and Srldhara both explain it
as
In Harivamla we get this topic at several places, e, g.*
| J ft 23.
Harwmta, 1. 18. 58, says
Nllakantha, the commentator, here
*G
-JANAKINATH SS4SHA
RAJANITI SECTION
OF
THE PURA^ARTHASAtiGRAHA
EDITED BY
DR. V. RAGHAVAN
INTRODUCTION
In a former issue of this Bulletin, Volume V. Number 1,
pp. 47-60, I gave an account of an interesting work called
PuranarthasangraJia by Venkataraya, preserved in South Indian
manuscripts. My account of the work was based on three
manuscripts of it in the Madras Government Oriental Manuscripts
Library and the Adyar Library, Adyar, Madras. As I said in
that paper and as would be evident from my analysis of its
contents given there, this work, otherwise called Lakfmtnara-
yantya, is a kind of a Purana digest or Purana-m'&awdfo. There
are some more compilations of this type which should be brought
to light, and work on them would form useful contributory
studies to the Purana project.
Ch. XI of the Puranarfhasahgraha deals with Nlti or proper
conduct and Rajamti or polity, as I pointed out on p. 58 of the
above mentioned paper. Each principle or maxim is enunciated
in one line and in the next line, illustrated with, an episode from
the Itihasa-Purana literature. I also drew attention to Ksemendra's
Caruearya, a didactic work which adopted this method. Another
published work of the same type is the Upadesa&atdka of Gumani
Kavi published in the same Kavyamala (Gucchaka II. pp. 20.28).
The illustrations given in this section, when pursued,
offered really difficult and sometimes intriguing material. They
were drawn from diverse sources, and some of them being out of
the way and even obscure, it was quite a task to trace them to
some source. It became clear that almost all PurSnas had to be
examined. For one dealing with the PurSnas, in connection with
37i
the special work on the Matsya, this hunt for identification of the
names and episodes mentioned here served a useful purpose, as it
drove me to all the nooks and corners of Itihasa-Purana literature,
including local and little known versions and Puranic echoes in
classical and local literature. Owing to its dual interest, the
didactic and the Puranic, I thought, this section could be edited
separately with identifications of the characters and stories
therein.
The three manuscripts in the Madras and Adyar Libraries
unsatisfactory ; passages were corrupt and there were also a
few gaps. There are four manuscripts of the work in Ih Oriental
Library, Mysore (1922 C-.ilubgiic, p. 167) of which one ras:. does
not go up to the section edited here. The three other Mysore
manuscripts, two in Devanagarl and one in Grantha, wese aise
collated (Nos.,47, 2618 and 2882). The two manuscript of the
Madras Government Oriental Library used are D. 2469 and
15622 and the Adyar manuscript used is T. R. 785 (62031>.
See pp. 47-48 of my earlier paper on this work. I am thankful
to the authorities of the Oriental Library, Mysore for the
collations of the Mysore manuscripts. The collations and co-
ordination in Madras were done by Pandits A. M. Saniv&sdaari
a-nd S. Samhandhan of the Purana Staff. The Mysore manus-
cripts were helpful in filling the small gaps here and. there in the
-Madras and Adyar manuscripts, and in offering better readings ki
some places. In one of the Mysore manuscripts (no. 47), verses
84c-d and 85 are missing ; in the Madras aad Adyar maauseripts,
verse 71 is read again as 109 but no such repetition, is seen, in
the Mysore manuscripts. In the Madras and Adyar manuscripts,
after 112;, three lines, one whale verse and the first ifoe Sf the
next (112, 113 in the edited text) are missing #ad tfeey have
been restored from the Mysore maaoscripis, &B, w tt&^b re^d
them ; as they are, the Madras aad Adyar smmissezf pfe . hsfte ia
113 only the illustration and not the Nf tL Ic stfesr places, the
manuscripts, from Madras as well- s ^*a^ *^. *$ s*** 3 *
corruptions and the tracing of *&& S^B^tr^' "*&*' iwd their
accounts in the sources have Ufeit m : '^^' ** &ese tough
372 WI p URANA [Vol. VII,, No.
passages and in suggesting restorations for them. Where diffi-
culties could not be resolved, the manuscript-position has been
indicated in the footnotes.
Genuine variants worth recording are not many. Such as
are noted may be given by verse and foot numbers : .
5d. $, ? v. ^^JTTjfor lla.
27 c. ft. ?, ^ \. >2pnFfr 59 d.
92 b. Sh t. ferat qrft 99 d. . ?, R, \
The foot-notes have been made as full as required, A few
cases have been pointed out there upon which further clarification
from the Puranas is needed and it is hoped tliat scholars who
could locate the stories or story-elements remaining to be identi-
fied will communicate their findings, It may be seen that this
series of Nlti-maxims and the illustrative episodes cover a . wide
field and the permeation of these ideas and ideals of Itihasa-
Purana cover the whole range of Sanskrit literature, including 'the
Kavyas. There are ideas and story-elements present in the
traditional beliefs and popular minds whose literary sources are
not found in the major Puranas in Sanskrit but could be seen in
lesser known texts and versions and in regional literature and
religious beliefs, temples etc. Great as the Itihasa-PurSna is, we
have in such works as the one now dealt with here, an idea of
the world of 'Greater Purana' whose frontiers extend over the
whole country and all its languages and literatures, which yet
remain to be surveyed fully and which would, in the very nature
of this spread, defy demarcation.
V. RAGHAVAN
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'
ACTIVITIES OF THE KASHIRA J TRUST
(Jan.-June, 1965)
CRITICAL EDITIONS OF THE PUR ANAS.
(a) Matsya-Purana :
The work of its critical edition is being done at Madras as
usual and is progressing. Edition of the additional chapters in the
Grantha version of the Matsya-Purana at Trivendrum has been
continued, and one chapter has been edited.
The critical edition of the further portion of the Svalpa
Matsya Purana, in close relation to the corresponding portions of
the main Matsya-Purana, was continued.
Dr. Raghavan was on a tour in U. S., Japan and South East
Asia and he took the opportunity to acquaint Sanskrit Scholars
abroad of the Purana work of the All-Indian Kashiraj Trust.
(b) Vamana-Purana :
Eighteen manuscripts of the Vamana-Purana have been
collated so far-12 Devanagarl Mss., 1 Sarada Ms., 1 Kashmiri Ms.,
3 Bengali Mss , and 1 Telugu Ms. Of the 12 Devanagarl Mss.
2 Mss. (Ms. E. 3585 of the India Office Library, London, and the
microfilm of Ms. Wilson 127 a, Aufrecht 102, from the Bodleian
Library Oxford) have been partially (BJiuvana-Jcosa adhyayas only)
collated. The microfilm of a manuscript (Folios 131, pages 262)
has also been procured from the Sanskrit college, Calcutta. It is
being examined for the purpose of collation. Efforts are being made
to procure some more mss. of the Vamana-Purana.
Twenty four Adhyayas (1-20, 37-40) of the Vamana-Purana
h-ive been tentatively reconstructed. The four Adhyayas (37 to
40) agree with the four Adhyayas (37ff) of the alya Parvan of the
Mbh. (CrL Edn.). Hence they have also been reconstructed. The
critical apparatus of the first ten Adhyayas has also been prepared
fift
U,
3
392 3^TO PURANA [Vol. VIL, No. 2
OTHER WORKS ON THE PURANAS
(a) At Madras centre the Eajanlti Section (Ch. XI) of the
Puranarthasangraha has been critically edited by Dr, V. Raghavan,
as has already been mentioned in the previous report, on the basis
of 6 manuscripts (three from Mysore and three from Madras).
The Section contains a number of Puranic stories scattered in
different Puranas and the two Itihasns. These stories have been
identified. This section is being published in this issue of the
Purana' Bulletin,
(b) Pada-index : During this period the Pada-index of the
Vamana-Purana has been re-arranged, and the Pada-index of the
Visnu-Puiana has been completely written and also alphabetically
arranged. The Pada-index of the Kurma-Purana has also been
alphabetically arranged. The Pada-indexes of the Linga and the
Garuda-Puranas are now being completed.
(c) Collection of the Purana-quotation* : All the Purana-
quotations have separately been collected Purana-wise from the
Dana-kanda and the Vrata-kanda of the Krtya-Kalpataru of
Laksmldhara Misra during this period. The quotations from the
Danasagara of Ballalasena and from the Parasara-Madhava had
already been collected previously.
(d) Writing of the, Adliara Patha : The Adhara-patha of
the Visnu-Purana and of the Agni-Purana has been written from
their vulgate editions for the purpose of collation.
(e) Procurement of Manuscripts : Microfilms, in 14 reels, of
the MSS, of eighteen Mahapuranas have been procured from the
'Iijdia Office Library for which we are thankful to the authorities
qf the Library,
(f) The lirch*leaf Sarada Ms. of the Grottingen University :
A few months back, the authorities of the Indologisches Seminar
of the Gottingen University (Germany) sent us the photo copy of
the 4 pages of an old birch-leaf arada manuscript of the Bhaga-
vata-Piirana for our opinion for a restoration of this Ms. These
four pa^es were examined here. The Ms. seemed lo be va|uafc|e.
July, 1965] ACTIVITIES Of THE KASHIRAJ TRUST 393
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Its leetters resembled with those of the birch leaf 6arada codex
of the Adi-Parvan of the Mbh., a fascimile of folio 147 b of which
is given as the frontispiece of the Adi-Parvan of the critical edition,
Poona, The appearance of this Bhag.-Ms., however looks even
older than the Adi-Parvan 6arada Ms. Moreover, it has glosses in
between the lines. The opinion asked for was sent to the Gottingen
University Library, and it was duly acknoledged by its authori-
ties; The university is now testing the technical possibilities of
its restoration. It is hoped that this important manuscript will
soon be restored,
SUBJECT CONCORDANCE OF THE
As has already been mentioned in the previous reviews, an
Exhaustive subject-concordance of the 18 Mahapuranas has been
planned here. As preliminary to this, a separate subject-index
of each Parana is being prepared first. Subject indexes of the
six Puranas Vamana, Kurma, Matsya, M^rkapdeya Linga and
Visiju have been completed. The subject indexes of the two
Puranas Vamana and Kurma were published in the 'Purapa'
Bulletin, Vol. Ill for soliciting the opinions of the scholars. Now
the Subject-Index of the Visnu-Purana is being revised for the pur-
pose of its publication in the next issue of the Purana.
'PuRANA* BULLETIN
"With this issue the 'Purana' completes its seventh yean
These first seven volumes contain about 2800 pages and 200
articles on the important topics of almost every Mahapurapa and
also some of the Upapuranas, such as the Visnudharmottara,
Harivamsa, iva and Devi. The ^English Summaries of the
Sanskrit articles published in the Turana* are being extended
and,made longer, as requested by some of the scholars.
'VEDA-PARAYA^A'
During the whole bright half of the month of Magha (Feb. 2-
15) the parayana from memory of the whole Samveda Samhita
together with its eight Brahmanas and the Chandogya Upanisad
July, \'>*>$ A* TIVITIVS UK nil: KASHIRA] TRUST 395
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was done in the Vyasa temple of the Ramnagar Fort by Vaidika
Pravara Pt. P. Krishnamurti SrautT of the Tanjore district of
South India. Pt. Krishiamurti was given a monthly stipend
Rs. 150/- for twenty months by Maharaja Kashiraja Dharmakarya
Nidhi for memorising the eight Samaveda Brahmanas and the
Chandogya Upanisada. Now he is one of the very few Vaidika
reciters who can recite from memory the whole of the Sama-
veda with all its 'Granas? and its Brahmarias and Upanisad.
At the end of the successful conclusion of the Parayana he was
awarded a certificate of merit and a gold Kankana by His Highness
Maharaja Dr. Vibhuti Narain Singh. , .
PATHA AND PRAVACANA :
In the month of Magha the Brabmanda-Purana was recited
and the discourses on it were given by Pt. Vishvanath Shastri
Datar of the Sanga Veda Vidyalaya of Varanasi from Feb, 2
to 10. In the month of Falguna again from Feb. 19 to March 1
the Agni-Purana was recited and the discourses on it were given
by Pt. Badrinath Shukla, Professor of the Varanaseya Sanskrit
University. In the month of Caitra, during the Navaratras,
the Satyopakhyana was recited and discourses on it were given
by Pt. Ramalaksmanacharya of Varanasi.
VAIDIKA GOSTHI
On the conclusion of the Samaveda Parayana a Vaidika Gosjhf
Was organised on Feb. 15, 1965 by the Kashiraj Trust in the
premises of the Vyasa temple of the Ramnagar Fort. Prominent
local scholars and Pandits of the Samaveda school participated,
Speeches were delivered on the Samaveda and its various g&nas
were sung as a demonstration. The Principal speakers wete Pt
Rajeshwar Shastri Dravid, Principal Sangaveda Vidyalaya,
Varanasi, Prof. K. Chattopadhyaya, Research Director of the
Varanaseya Sanskrit University, Pt. Ramnath Dikshit, Head of
the Veda-Depatmcnf of the B. H. U. Sanskrit College, and Shri
C. R. Swaminathan of the Education Ministry of Govt. of India.
A brochure both in Hindi and English was prepared by Shri A. S,
Gupta on the Samaveda and its various ganas and Brahmanas,
July, l"'5.] At'TlVlTlKS 'W THJ KASHIRA] TRUST 397
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398 *M*I PURANA [Vol. VII., No 2
and cyclostyled copies of it were distributed to the scholars
present in the G-ostJil. Copies of this brochure were also sent to
some English and Hindi Papers for publication.
GAUHATI SESSION OF A. I. O. C.
The 22nd Session of the All-India Oriental Conference at
Gauhati (Assam) held in January last, passed unanimously a
resolution appreciating the Parana-work and its project which is
being carried out by the All-India Kashiraj Trust. The General
President of the Session, Dr. V. S. Agrawala, also made an
appreciating reference to the Parana-work of the Kashiraj Trust
in his presidential speech, Shri A. S. Gupta attended the confe-
rence as the delegate of the Trust, and read his paper on the
'River-Goddess Sarasvatt' in the classical section. The paper was
appreciated by scholars, specially by the Sectional President,
and also by the Head of the Sanskrit Department of the Patna
University.
SANSKRIT PATHASALA
The Ramaratna Kunvari Sanskrit Pathasala of His Highness
the Kashinaresh is being looked after by the Kashiraj Trust. It
coaches students for the Sanskrit examinations of the Varanaseya
Sanskrit University. A stipend of Rs. 15/- per month is given
to every student. The teacher and the students are also provided
work in the Purana-Department of the Trust.
DISTINGUISHED VISITORS
Shri R. R. Diwakar, Ex-Governor of Bihar visited His
Highness Maharaja Dr. Vibhuti Narain Singh. He was presented a
copy of the latest issue of the Purana.
Dr. Sampurnanand, Governor of Rajasthan, and Maharaja
Kumar Dr. Raghubir Singh who had both come to attend the
Meeting of the Kashiraj Trust as its trustees were the guests
of His Highness. They were presented the copies of the Purana
Bulletin. They also discussed with His Highness various
aspects of the Purana work of the Trust.
Pt. Giridhari Lai Mehta attended his first Meeting of the
Trst as its Trustee,
July. t''?>3" A" nviiii s, .-r THS KASHMAJ TKUST 199
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(.Vol. VII - No. 2
Prof. Chintaharan Chakravarti of Calcutta, and Prof. D. R.
Mttiikad ol Gujarat visited our Purana Department on separate
occussions, and acquainted themselves with its Purana work.
They also saw His Highness and discussed various aspects
of (he Pu; ana-work of the Trust. They were presented ^ the
'Purina* Bulletin. They were also requsted to contribute articles
to the 'Puiana', which they readily agreed to do.
\Ve are thankful to all these distinguished guests.
,1'di 1 nciivtnisur nit.
taut 401
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PUBLICATIONS OF
THE ALL-iNDIA KASHIRA) TRUST
' BULLETIN, Vols. I to VII (1959-1965), with the
supplement containing Subject-wise as well as Authorise
Index of the first five volumes. Price : each volume Rs. 12
or 1 ; Supplement Rs. 1.25 or 2 shillings. Supplement
supplied free to the subscribers.
RAMACARITA-MANASA : The great Hindi Poem of
GosvSmi Tulasfdasa, critically edited on the basis of a
number of old manuscripts, both in India and abroad,
written within the hundred years of the Poet's death ;
prepared with an Introduction by Prof. Vishwanath Prasad
Misra. Price Rs. 6.30, Library Edn. Rs. 15.
DEVI-MAHATMYA : An annotated edition of the Durga-
Saptasatl or the DevI-Mahatmya with an English trans-
lation ; the text primarily based on an old Nepali Ms. of
about 13th Century A, D. ; symbolical and cultural signi-
ficance of the text fully explained. Prepared by Dr. V. S.
Agrawala. Price Rs. 10, Lib. Edn. Rs. 15.
MATSYA-PURANA A STUDY : Written by Dr. V. S.
Agrawala. The author's point of view is mainly directed
to an interpretation of this important Purana in the Vedic
background on the one hand and in the light of the cultural,
geographical and historical material incorporated in the
PurSnas on the other. Price Rs. 30.
VYSSA-PRASASTI ; Compiled and edited by Dr. V. Raghavan
from the Mahabharata, Puranas, Mahatmyas, Nibandhas,
Commentaries, Poetry, and various Manuscripts. Price Re 1.
HINDI TRANSLATION OF THE REPORT OF THE
CALENDAR REFORM COMMITTEE, GOVT. OF
INDIA. (For Private use).
Available from : The General Secretary. All-India Kashiraj
Tflst Fort Ramnagar. Varanasj.
THE BOARD OP TRUSTEES
or
THE ALL-INDIA KASHIRA) TKUST
1, Hit Htgbiien Maharaja Dr. Viblult Htmti Singfe, l
Fort Ramnfr
f nulff MH'*I|N| % I** $*& ^ lift I
2, Dr, Pimm Lui, MX, B.8c, f I4U B. 0. y tt
law, c.S4. f Ct,8, KC3, (Retd.) ; 19, Tbornhiil
!* Dr, Sumpurnftnftndli . titt,; Governor of EftJAStbam
4, Ft, Kamftiapftti Tfiptbi,
f mnat nominated ty ik
5, Dr. Suniti Kumar Cbatterji, MX,
F. K, 9, ., Ffdf
in tb Univmity of Cfilctitta,
6. Mftbtrajktmmr Dr. Rogbubir Singh,
Knghubif NiwAS t Sitamau
7, Ft GiridW Ld Mebta, VwiiMi *-"- fw^^r ._ IUM* S-
VnJbbb Ram Digram Trttjfe Cifet^
The 'Pwana' Bulletin has been started by the Purana
Department of the All-India Kashira] Trust with the aim of
organising the manifold studies relating to the Puranas. It
specially discusses the several aspects of text-reconstruction, of the
interpretation of the vast cultural and historical material, and
of the obscure esoteric symbolism of legends and myths of the
Purarias, The editors invite contributions from all those scholars
who are interested in the culture of the Parana literature in which
the religion and philosophy of the Vedas has found the fullest
expression.
Statement of ownership and other particulars about
2.
3.
Place of Publication
Periodicity of Publication
Printer's Name
Nationality
Address
Publisher's Name
Nationality
Address
Editors* Names
with Address
Katiociality
Name of the owner
... Fort, Ramnagar, Varanasi.
... Half-yearly
... Rama Shanker
... Indian
. The Tara Printing Works,
Kamachha, Varanasi
... Ramesh Chandra Pe, General
Secretary, All-India Kashiraj Trust
.. Indian
., All India Kashiraj Trust, Fort
Ramnagar, Varanasi
.. Rajeshwar Shastri gravid (S5iiga-
.. Veda Vidyalaya," Varanasi;, V,
Raghavan (Madras University),
V.S. Agrawala (B.H.U M Varanasi)
A, S. Gupta (Editor-in-Charye)
(Puraaa Deptt., Fort Ramnagar,
Varana'si).
,. Indian.
.. All-India Kashiraj Trust, Fort
Ramnagar, Varanasi
Charidra De >
ve ar^ true to the best
declare that the particulars
of my knowledge and belief,
Chandra
Publisher.
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